‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺇﻋﺪﺍﺩ‬

‫ﺍﻟﺪﻛﺘﻮﺭ‪ /‬ﺣﺴﲔ ﻧﺼﺎﺭ‬

 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﱂ ﻳﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺩﻋﻮﺓ ﻭﺗﺸﺮﻳﻊ ﺣﺴﺐ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺁﻳﺔ ﻋﻠﻰ ﺑﺪﺀ ﺣﻴﺎﺓ ﺟﺪﻳﺪﺓ ﻛﻞ‬
‫ﺃﺑﺪﺍ ﻟﻜﻞ ﳎﺎﻻﺕ ﺍﳌﻌﺮﻓﺔ‬
‫ﺣﺒﺎ ﻣﺘﺪﻓﻘﺎﹰ ﹰ‬
‫ﺍﳉﺪﺓ ﻟﻠﻌﺮﺏ ﺃﻭﻻﹰ ﻭﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺛﺎﻧﻴﺎﹰ‪ :‬ﻓﻘﺪ ﺑﺚ ‪ -‬ﹰ‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﺗﻘﺼﺮ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻋﻠﻰ ﻣﺎ ﺩﺍﺭ ﺣﻮﻟﻪ ﻫﻮ ﻣﻦ ﻣﻌﺮﻓﺔ‪.‬‬
‫ﻭﻫﻲ ﻣﻌﺎﺭﻑ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺼﺪﺭ ﺍﻟﻔﻘﻪ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻭﺍﻟﺘﺸﺮﻳﻊ‪،‬‬
‫ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻜﻼﻡ‪...‬ﻭﻛﺎﻥ ﺍﻟﺪﺍﻓﻊ ﺍﻷﻭﻝ ﺇﱃ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺒﻼﻏﺔ‪ ...‬ﻭﺗﻘﺼﺮ‬
‫ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ ﻋﻨﺎﻳﺘـﻬﺎ ﻋﻠﻰ ﻣﺎ ﺩﺍﺭ ﺣﻮﻟﻪ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﺃﻧﻮﺍﻋﺎ ﲨﺔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﺒﺘﻐﻲ‬
‫ﹰ‬ ‫ﺃﻳﻀﺎ ﻛﺜﲑﺓ ﻭﻣﺘﻨﻮﻋﺔ‪ .‬ﻓﻘﺪ ﺃﻟﻒ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻭﻫﻲ ﹰ‬
‫ﺗﻮﺿﻴﺢ ﻋﺒﺎﺭﺍﺗﻪ ﻭﺇﺑﺎﻧﺔ ﻣﺪﻟﻮﻻﺗﻪ ﻭﻣﻦ ﰒ ﻭﺟﺪﻧﺎ ﻛﺘﺒﺎﹰ ﲢﻤﻞ ﻋﻨﻮﺍﻥ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺃﺧﺮﻯ ﲢﻤﻞ‬
‫ﻋﻨﻮﺍﻥ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﺛﺎﻟﺜﺔ ﺗﺴﻤﻰ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺭﺍﺑﻌﺔ ﺗﺴﻤﻰ ﺍﳌﺸﻜﻞ‪ ،‬ﻭﺧﺎﻣﺴﺔ ﺗﺪﻋﻰ‬
‫ﺍﻹﻋﺮﺍﺏ‪..‬ﺇﱁ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﲡﻌﻞ ﻣﻴﺪﺍﻧـﻬﺎ ﻣﺎ ﲰﻰ " ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ " ﻓﻘﻂ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬
‫ﺍﻟﺘﻘﺎﺭﺏ ﺍﻟﺸﺪﻳﺪ ﺑﻴﻨﻪ ﻭﺑﲔ " ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ " ﳑﺎ ﺟﻌﻞ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﺪﻣﺎﺀ ﳜﻠﻄﻮﻥ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﺃﻗﺪﻡ ﻣﻦ ﻋﺰﻯ ﺇﻟﻴﻪ ﻛﺘﺎﺏ ﻬﺑﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ )‪٣‬ﻕ‪.‬ﻫـ ‪-٦١٩ ٦٨ -‬‬
‫‪ (٦٨‬ﻭﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻟﱪﻭﻛﻠﻤﺎﻥ ﺃﻧﻪ ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﰲ ﻣﻜﺘﺒﺔ‬
‫ﺑﺮﻟﲔ )‪ (٣٣/١‬ﻏﲑ ﺃﻧﻨﺎ ﻻ ﻧﺪﺭﻱ ﻣﺎﺫﺍ ﻓﻌﻠﺖ ﻬﺑﺎ ﺃﺣﺪﺍﺙ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﺫﻛﺮ ﻓﺆﺍﺩ‬
‫ﺳﺰﻛﲔ ﺃﻧﻪ ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻣﻨﻪ ﰲ ﻣﻜﺘﺒﺔ ﻋﺎﺭﻑ ﺃﻓﻨﺪﻱ ﺑﺘﺮﻛﻴﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﻛﺘﺎﺑﺎ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻋﺮﻑ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺘﻔﺴﲑ‬
‫ﻣﺼﺎﺩﺭ ﱂ ﺗﺬﻛﺮ ﻟﻪ ﹰ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬ﻭﻗﺪ ﲨﻊ ﺍﻟﺴﻴﻮﻃﻲ ﻣﻦ ﺗﻔﺴﲑ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﺗـﻢ ﻗﺎﺋﻤﺔ ﻣﻨﺴﻮﺑﺔ ﺇﱃ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ ﺗﻔﺴﺮ ﻛﻠﻤﺎﺕ‪ ،‬ﻣﺮﺗﺒﺔ ﻋﻠﻰ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺁﻳﺎﺗـﻬﺎ‪ .‬ﳕﺜﻞ ﻟﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪:‬‬

‫‪٢‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫} ‪ (١) { ∩∉∪ tβθãΖÏΒ÷σムŸω‬ﻗﺎﻝ‪ :‬ﻳﺼﺪﻗﻮﻥ‬

‫} ‪ (٢) { ∩⊇∈∪ tβθßγyϑ÷ètƒ‬ﻗﺎﻝ‪ :‬ﻳﺘﻤﺎﺩﻭﻥ‬

‫} ‪ (٣) { ( ×οt£γsÜ•Β‬ﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻘﺬﺭ ﻭﺍﻷﺫﻯ‬

‫} ‪ (٤) { ∩⊆∈∪ tÏèϱ≈sƒø:$#‬ﻗﺎﻝ‪ :‬ﺍﳌﺼﺪﻗﲔ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ‬

‫} ‪ (٥) { ÖIξt/ Νä3Ï9≡sŒ ’Îûuρ‬ﻗﺎﻝ‪ :‬ﻧﻌﻤﺔ‬

‫ﳎﺮﺩﺍ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﺁﺧﺮ )‪ (٦‬ﻭﻟﻜﻦ‬
‫ﻭﺗﺘﻮﺍﱃ ﺍﻷﻟﻔﺎﻅ ﰲ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪ :‬ﺍﻟﺘﻔﺴﲑ ﹰ‬
‫ﻫﺬﺍ ﱂ ﻳﻜﻦ ﺩﻳﺪﻥ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻛﻞ ﺗﻔﺴﲑﺍﺗﻪ‪ ،‬ﻷﻥ ﳏﺎﻭﺭﺗﻪ ﻣﻊ ﻧﺎﻓﻊ ﺑﻦ ﺍﻷﺯﺭﻕ ﺍﳊﻨﻔﻲ )‬
‫‪ (٦٨٥/٦٥‬ﺗﻜﺸﻒ ﻋﻦ ﺍﻫﺘﻤﺎﻡ ﺷﺪﻳﺪ ﺑﺎﻟﺸﻮﺍﻫﺪ ﺍﻟﺸﻌﺮﻳﺔ )ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻟﻠﻘﺮﺁﻥ ﻭﻣﺴﺎﺋﻞ‬
‫ﺍﺑﻦ ﺍﻷﺯﺭﻕ ﻟﻠﺪﻛﺘﻮﺭﺓ ﻋﺎﺋﺸﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ( ﻭﻳﺆﻳﺪ ﺫﻟﻚ ﻗﻮﻟﻪ‪ :‬ﺇﺫﺍ ﺳﺄﻟﺘﻤﻮﱐ ﻋﻦ ﻏﺮﻳﺐ‬
‫)‪(٧‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﺎﻟﺘﻤﺴﻮﻩ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻌﺮ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ‬
‫ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﻐﺮﻳﺐ ﺇﱃ ﺃﰊ ﺍﳊﺴﲔ ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻌﻠﻮﻱ )‪-٧٩‬‬
‫ﻭﻧﺴﺐ ﺑﻌﺾ ﺍﳌﺆﺭﺧﻴـﻦ ﹰ‬
‫‪ ،(٧٤٠-٦٩٨ ١٢٢‬ﻭﺇﱃ ﺃﰊ ﺟﻌﻔﺮ ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻘﺎﻉ )‪ (٧٥٠/١٣٢‬ﻭﻟﻜﲏ ﱂ ﺃﻋﺜﺮ ﻋﻠﻰ‬
‫ﺃﺛﺮ ﳍﻤﺎ ﻓﻴﻤﺎ ﻃﺎﻟﻌﺖ ﻣﻦ ﻛﺘﺐ‪.‬‬
‫ﻭﻧﺸﺮﻉ ﰲ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺘﻤﺔ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻧﻮﺭ ﺍﻟﻮﺿﻮﺡ ﻣﻊ ﺍﻟﺮﺟﻞ ﺍﻵﺗﲔ ﻭﻫﻮ ﺃﺑﻮ‬
‫ﺳﻌﻴﺪ ﺃﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ ﺑﻦ ﺭﺑﺎﺡ ﺍﻟﺒﻜﺮﻱ )‪ (٧٥٨/١٤١‬ﻓﻘﺪ ﺃﲨﻊ ﻣﻦ ﺃﺭﺧﻮﺍ ﻟﻪ ﻋﻠﻰ ﺃﻥ ﻟﻪ‬
‫ﻛﺘﺎﺑﺎ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻗﺪ ﻭﺻﻒ ﻳﺎﻗﻮﺕ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪ " :‬ﺫﻛﺮ ﺷﻮﺍﻫﺪ ﻣﻦ ﺍﻟﺸﻌﺮ ﻓﺠﺎﺀ‬
‫ﹰ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٦ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ١٥ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٢٥ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٤٥ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ ‪. ٤٩ :‬‬
‫)‪ (٦‬ﺍﻹﺗﻘﺎﻥ ‪. ٥٤ - ٦/٢‬‬
‫)‪ (٧‬ﺍﻹﺗﻘﺎﻥ ‪. ٥٥/٢‬‬

‫‪٣‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺍﻷﺯﺩﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﻓﺠﻤﻊ ﻣﻦ ﻛﺘﺎﺏ ﺃﺑﺎﻥ‪ ،‬ﻭﳏﻤﺪ ﺍﻟﺴﺎﺋﺐ‪،‬‬
‫ﻛﺘﺎﺑﺎ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻭﻣﺎ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻴﻪ ﻓﺘﺎﺭﺓ ﳚﻲﺀ‬
‫ﻭﺃﰊ ﺭﻭﻕ ﻋﻄﻴﺔ ﺑﻦ ﺍﳊﺎﺭﺙ‪ ،‬ﻓﺠﻌﻠﻪ ﹰ‬
‫ﻛﺘﺎﺏ ﺃﺑﺎﻥ ﻣﻔﺮﺩﺍﹰ ﻭﺗﺎﺭﺓ ﳚﻲﺀ ﻣﺸﺘﺮﻛﺎﹰ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻋﻤﻠﻪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪.(١‬‬
‫ﻭﻳﺪﻟﻨﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻠﻰ ﺃﻥ ﺃﺑﺎ ﺍﻟﻨﻀﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺍﻟﻜﻠﱯ )‪ (٧٦٣/١٤٦‬ﺭﺑـﻤﺎ‬
‫ﺗﻔﺴﲑﺍ ﻛﻤﺎ ﻳﺪﻟﻨﺎ ﻋﻠﻰ ﺃﻥ ﺃﺑﺎ‬
‫ﹰ‬ ‫ﻛﺘﺎﺑﺎ ﰲ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺗﺮﲨﻮﺍ ﻟﻪ ﻧﺴﺒﻮﺍ ﺇﻟﻴﻪ‬
‫ﺃﻟﻒ ﹰ‬
‫ﺭﻭﻕ ﻛﺎﻥ ﻟﻪ ﺇﺳﻬﺎﻣﻪ ﰲ ﺍﻟﻐﺮﻳﺐ‪.‬‬
‫ﻭﻧﺴﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺘﺒﺎﹰ ﰲ ﺍﻟﻐﺮﻳﺐ ﺇﱃ ﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ ﺍﻟﻜﺴﺎﺋﻲ )‪(٨٠٥/١٨٩‬‬
‫ﻭﺃﰊ ﻓﻴﺪ ﻣﺆﺭﺝ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﺪﻭﺳﻲ )‪ (٨١٠/١٩٥‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ‪.‬‬
‫ﻛﻤﺎ ﻧﺴﺒﻮﺍ ﻛﺘﺒﺎﹰ ﺇﱃ ﺍﻵﺗﻴﺔ ﺃﲰﺎﺅﻫﻢ ﳑﻦ ﺗﻮﻓﻮﺍ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻢ‪:‬‬
‫ﺃﺑﻮ ﳏﻤﺪ ﳛﲕ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﻟﻴﺰﻳﺪﻱ )‪.(٨١٨-٧٥٥/٢٠٢-١٣٨‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴﻞ )‪.(٨١٩-٧٤٠/٢٠٣-١٢٢‬‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ )‪.(٨٢٤-٧٢٨/٢٠٩-١١٠‬‬
‫ﺃﺑﻮ ﺳﻌﻴﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻗﺮﻳﺐ ﺍﻷﺻﻤﻌﻲ )‪.(٨٣١-٧٤٠/٢١٦-١٢٢‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ ﺍﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ )‪.(٨٣٠/٢١٥‬‬
‫ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ )‪.(٨٣٨-٧٧٤/٢٢٤-١٥٧‬‬
‫ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ ﺍﳉﻤﺤﻲ )‪.(٨٤٦ ٧٦٧/٢٣١-١٥٠‬‬
‫ﺃﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﺎﺩﻡ )‪.(٨٦٥/٢٥١‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺪﻭﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻴﺰﻳﺪﻱ )ﺗﻠﻤﻴﺬ ﺍﻟﻔﺮﺍﺀ ‪.(٨٢٢/٢٠٧‬‬
‫ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ )‪.(٨٨٩-٨٢٨/٢٧٦-٢١٣‬‬
‫ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﳛﲕ ﺍﳌﻌﺮﻭﻑ ﺑﺜﻌﻠﺐ )‪.(٩٠٤-٨١٦/٢٩١-٢٠٠‬‬
‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺩﻳﻨﺎﺭ ﺍﻷﺣﻮﻝ‪.‬‬

‫)‪ (١‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ‪. ١٠٨/١‬‬

‫‪٤‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﺰﺩﺍﺩ ﺍﻟﻄﱪﻱ‪.‬‬

‫ﻭﺃﺷﻚ ﰲ ﺻﺤﺔ ﻧﺴﺒﺔ ﻛﺘﺎﺏ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻷﻥ ﺍﳌﻌﺮﻭﻑ ﻋﻨﻪ ﺃﻧﻪ‬
‫ﻛﺎﻥ ﻻ ﳛﺐ ﺍﻟﺘﻌﺮﺽ ﻟﺘﻔﺴﲑ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﻮﺭﻋﺎﹰ )‪.(١‬‬
‫)‪(٢‬‬
‫ﻭﻭﺻﻒ ﺍﺑﻦ‬ ‫ﻭﻭﺻﻢ ﻳﺎﻗﻮﺕ ﻛﺘﺎﺏ ﺃﰊ ﻋﺒﻴﺪ ﺑﺄﻧﻪ ﻣﻨﺘـﺰﻉ ﻣﻦ ﻛﺘﺎﺏ ﺃﰊ ﻋﺒﻴﺪﺓ‬
‫)‪(٣‬‬
‫ﺍﻟﻨﺪﱘ ﻛﺘﺎﺏ ﺛﻌﻠﺐ ﺑﺄﻧﻪ ﻟﻄﻴﻒ‪ ،‬ﺃﻱ ﺻﻐﲑ‬
‫ﻭﲤﻬﺪ ﺍﻟﻄﺮﻳﻖ ﻓﺘﻮﺍﱃ ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻳﻮﺿﺢ ﺍﻟﻜﺸﺎﻑ ﺍﳌﺮﻓﻖ ﻭﻟﻜﻦ‬
‫ﻣﻌﻈﻢ ﺍﻟﻜﺘﺐ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ﻣﻔﻘﻮﺩ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﻦ ﺃﻗﻒ ﺇﻻ ﻋﻨﺪ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻣﻨﻬﺎ ﺃﻭ ﻣﺎ ﻭﺻﻞ‬
‫ﺇﻟﻴﻨﺎ ﺃﺧﺒﺎﺭ ﻋﻨﻬﺎ‪.‬‬

‫)‪ (١‬ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ ﻷﰊ ﺍﻟﻄﻴﺐ ‪. ٤٨‬‬

‫)‪ (٢‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ‪. ٢٦/١٦‬‬
‫)‪ (٣‬ﺍﻟﻔﻬﺮﺳﺖ ‪. ٧٤‬‬

‫‪٥‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﻗﺘﻴﺒﺔ‬

‫ﻭﺃﻭﻝ ﻣﺎ ﺃﺗﻨﺎﻭﻟﻪ ﻛﺘﺎﺏ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﻓﻘﺪ ﻃﺒﻌﺘﻪ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ ﰲ ﺳﻨﺔ‬
‫‪١٩٥٨‬ﻡ ﺑﺘﺤﻘﻴﻖ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺻﻘﺮ‪ .‬ﻭﻗﺪ ﻭﺿﺢ ﻏﺮﺿﻪ ﻭﻣﻨﻬﺠﻪ ﰲ ﻣﻘﺪﻣﺘﻪ‪ ،‬ﻓﻘﺎﻝ‪":‬‬
‫ﻭﻏﺮﺿﻨﺎ ﺍﻟﺬﻱ ﺍﻣﺘﺜﻠﻨﺎﻩ ﰲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺃﻥ ﳔﺘﺼﺮ ﻭﻧﻜﻤﻞ‪ ،‬ﻭﺃﻥ ﻧﻮﺿﺢ ﻭﳒﻤﻞ‪ ،‬ﻭﺃﻥ ﻻ‬
‫ﻧﺴﺘﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻠﻔﻆ ﺍﳌﺒﺘﺬﻝ‪ ،‬ﻭﻻ ﻧﻜﺜﺮ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳊﺮﻑ ﺍﳌﺴﺘﻌﻤﻞ‪ ،‬ﻭﺃﻻ ﳓﺸﻮ ﻛﺘﺎﺑﻨﺎ‬
‫ﺑﺎﻟﻨﺤﻮ ﻭﺑﺎﳊﺪﻳﺚ ﻭﺍﻷﺳﺎﻧﻴﺪ‪ .‬ﻓﺈﻧﺎ ﻟﻮ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﰲ ﻧﻘﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻻﺣﺘﺠﻨﺎ ﺇﱃ ﺃﻥ ﻧﺄﰐ‬
‫ﺑﺘﻔﺴﲑ ﺍﻟﺴﻠﻒ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﻌﻴﻨﻪ‪ .‬ﻭﻟﻮ ﺃﺗﻴﻨﺎ ﺑﺘﻠﻚ ﺍﻷﻟﻔﺎﻅ‪ ،‬ﻛﺎﻥ ﻛﺘﺎﺑﻨﺎ ﻛﺴﺎﺋﺮ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﱵ ﺃﻟﻔﻬﺎ ﻧﻘﻠﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻮ ﺗﻜﻠﻔﻨﺎ ﺑﻌﺪ ﺍﻗﺘﺼﺎﺹ ﺍﺧﺘﻼﻓﻬﻢ‪ ،‬ﻭﺗﺒﻴﲔ ﻣﻌﺎﻧﻴﻬﻢ‪ ،‬ﻭﻓﺘﻖ ﲨﻠﻬﻢ‬
‫ﺑﺄﻟﻔﺎﻇﻨﺎ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺫﻟﻚ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻌﻠﺔ‬
‫ﻓﻴﻪ؛ ﻷﺳﻬﺒﻨﺎ ﰲ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺃﻃﻠﻨﺎ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻗﻄﻌﻨﺎ ﻣﻨﻪ ﻃﻤﻊ ﺍﳌﺘﺤﻔﻆ‪ ،‬ﻭﺑﺎﻋﺪﻧﺎﻩ ﻣﻦ ﺑﻐﻴﺔ‬
‫ﺍﳌﺘﺄﺩﺏ‪ ،‬ﻭﺗﻜﻠﻔﻨﺎ ﻣﻦ ﻧﻘﻞ ﺍﳊﺪﻳﺚ ﻣﺎ ﻗﺪ ﻭﻗﻴﻨﺎﻩ ﻭﻛﻔﻴﻨﺎﻩ"‪) .‬ﺹ‪.(٣‬‬
‫ﺃﻳﻀﺎ ﻣﻴﺪﺍﻥ ﲝﺜﻪ ﻋﻠﻰ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﺗﺄﻭﻳﻞ ﻣﺸﻜﻠﻪ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻗﺪ ﺃﻓﺮﺩ‬
‫ﻭﻗﺼﺮ ﻓﻴﻪ ﹰ‬
‫ﻟﻠﻤﺸﻜﻞ ﻛﺘﺎﺑﺎﹰ ﺟﺎﻣﻌﺎﹰ ﻛﺎﻓﻴﺎﹰ‪.‬‬
‫ﻭﺃﺷﺎﺭ ﺇﱃ ﻣﺮﺍﺟﻌﻪ ﻭﺧﻄﺘﻪ ﺑﺈﺯﺍﺋـﻬﺎ ﰲ ﻗﻮﻟﻪ‪ " :‬ﻭﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻣﺴﺘﻨﺒﻂ ﻣﻦ ﻛﺘﺐ‬
‫ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻭﻛﺘﺐ ﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﳌﻴﲔ‪ ،‬ﱂ ﳔﺮﺝ ﻓﻴﻪ ﻋﻦ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﻻ ﺗﻜﻠﻔﻨﺎ ﰲ ﺷﻲﺀ‬
‫ﻣﻨﻪ ﺑﺂﺭﺍﺋﻨﺎ ﻏﲑ ﻣﻌﺎﻧﻴﻬﻢ‪ ،‬ﺑﻌﺪ ﺍﺧﺘﻴﺎﺭﻧﺎ ﰲ ﺍﳊﺮﻑ ﺃﻭﱃ ﺍﻷﻗﺎﻭﻳﻞ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺃﺷﺒﻬﻬﺎ ﺑﻘﺼﺔ‬
‫ﺍﻵﻳﺔ‪ ،‬ﻭﻧﺒﺬﻧﺎ ﻣﻨﻜﺮ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﻣﻨﺤﻮﻝ ﺍﻟﺘﻔﺴﲑ " )ﺹ‪.(٤‬‬
‫ﻭﻳﺘﻀﺢ ﺗﻘﺴﻴﻢ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻛﺘﺎﺑﻪ‪ ،‬ﻣﻦ ﻗﻮﻟﻪ‪ " :‬ﻧﻔﺘﺘﺢ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺑﺬﻛﺮ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ‪،‬‬
‫ﺃﻟﻔﺎﻇﺎ ﻛﺜﺮ ﺗﺮﺩﺍﺩﻫﺎ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﱂ‬
‫ﹰ‬ ‫ﻭﺻﻔﺎﺗﻪ ﺍﻟﻌﻠﻰ‪ ،‬ﻓﻨﺨﱪ ﺑﺘﺄﻭﻳﻠﻬﻤﺎ ﻭﺍﺷﺘﻘﺎﻗﻬﻤﺎ‪ .‬ﻭﻧﺘﺒﻊ ﺫﻟﻚ‬
‫ﻧﺮ ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﺃﻭﱃ ﺑـﻬﺎ ﻣﻦ ﺑﻌﺾ ﰒ ﻧﺒﺘﺪﺉ ﰲ ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﺇﺫﻥ ﺛﻼﺛﺔ‬
‫ﺃﻗﺴﺎﻡ‪ :‬ﺃﻭﳍﺎ ﻳﺸﻐﻞ ﻣﺎ ﺑﲔ ﺻﻔﺤﱵ ‪ ٦،٢٠‬ﻭﺛﺎﻧﻴﻬﺎ ﻣﺎ ﺑﲔ ‪ ٢١،٣٧‬ﻭﺍﻟﺒﻘﻴﺔ ﻟﻠﻐﺮﻳﺐ‪.‬‬
‫ﻭﱂ ﻳﺮﺍﻉ ﺍﳌﺆﻟﻒ ﺃﻱ ﺗﺮﺗﻴﺐ ﰲ ﺍﻟﻘﺴﻤﲔ ﺍﻷﻭﻟﲔ‪ ،‬ﻓﻘﺪ ﺫﻛﺮ ﰲ ﺃﻭﳍﻤﺎ ﺍﻟﺮﲪﻦ‪ ،‬ﻓﺎﻟﺮﺣﻴﻢ‬
‫ﻓﺎﻟﺴﻼﻡ‪ ،‬ﻓﺎﻟﻘﻴﻮﻡ‪ ،‬ﻓﺎﻟﺴﺒﻮﺡ‪ ..‬ﻭﰲ ﺍﻟﺜﺎﱐ ﺍﳉﻦ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺑﻠﻴﺲ ﻓﺎﻷﻧﻔﺲ ﻓﺎﻟﺸﺮﻙ‪..‬ﺇﱁ‪.‬ﺃﻣﺎ‬

‫‪٦‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ ﻓﺠﻌﻠﻪ ﺃﻗﺴﺎﻣﺎﹰ ﻭﻓﻘﺎﹰ ﻟﻠﺴﻮﺭ‪ ،‬ﻭﺳﺎﺭ ﻓﻴﻪ ﻋﻠﻰ ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻣﻨﻬﺞ ﻛﺘﺎﺏ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺧﻠﻴﻂ ﻣﻦ ﻣﻨﻬﺠﻲ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻭﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻓﻬﻮ ﻳﻀﻢ‬
‫ﻛﺜﲑﺍ ﺑﺎﻷﺷﻌﺎﺭ ﻭﺍﻷﺣﺎﺩﻳﺚ‬
‫ﻇﻮﺍﻫﺮﳘﺎ ﻣﻌﺎﹰ‪ .‬ﻓﺒﻴﻨﻤﺎ ﻳﻔﺴﺮ ﺍﻷﻟﻔﺎﻅ ﻟﻐﻮﻳﺎﹰ‪ ،‬ﻭﻳﺴﺘﺸﻬﺪ ﻋﻠﻴﻬﺎ ﹰ‬
‫ﻭﺃﻗﻮﺍﻝ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻳﺒﲔ ﻭﺯﻬﻧﺎ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻳﻔﺴﺮﻫﺎ ﻗﺮﺁﻧﻴﺎﹰ‪ ،‬ﻓﻴﺒﲔ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﺪﱐ ﻣﻦ ﺍﳌﻜﻲ ﺃﺣﻴﺎﻧﺎﹰ‪،‬‬
‫ﻭﻳﻘﺘﺒﺲ ﺃﻗﻮﺍﻝ ﻣﺸﻬﻮﺭﻱ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻭﻛﺜﲑﺍﹰ ﻣﺎ ﺃﺣﺎﻝ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﰲ ﺍﳌﺸﻜﻞ‪.‬‬
‫ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﶈﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‬
‫ﻭﻭﺻﻞ ﺇﻟﻴﻨﺎ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ ﺍﻟﺬﻱ ﺭﻭﻯ ﺃﺑﻮ‬
‫ﺍﻟﱪﻛﺎﺕ ﺍﻷﻧﺒﺎﺭﻱ ﺃﻧﻪ ﺻﻨﻔﻪ " ﰲ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺮﺅﻩ ﻋﻠﻰ ﺷﻴﺨﻪ ﺃﰊ ﺑﻜﺮ ﺑﻦ‬
‫ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﻓﻜﺎﻥ ﻳﺼﻠﺢ ﻓﻴﻪ ﻣﻮﺍﺿﻊ ﻭﻗﺪ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻷﺳﺘﺎﺫ ﻣﺼﻄﻔﻰ ﻋﻨﺎﱐ ﻋﺎﻡ‬
‫‪١٩٣٦‬ﻡ ﻭﻋﻨﻮﺍﻧﻪ " ﻧﺰﻫﺔ ﺍﻟﻘﻠﻮﺏ " ﻭﳜﺘﻠﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﻏﺮﻳﺐ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻛﻞ‬
‫ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻓﻼ ﻣﻘﺪﻣﺔ ﻟﻪ ﻳﺸﺮﺡ ﻓﻴﻬﺎ ﻣﻨﻬﺠﻪ‪ ،‬ﻭﻻ ﺃﻗﺴﺎﻡ ﺑﻪ‪ ،‬ﻭﺇﻧـﻤﺎ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻐﺮﻳﺒﺔ ﺗﺮﺗﺐ‬
‫ﻭﻓﻘﺎ ﻟﻠﺤﺮﻑ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﻭﺣﺪﻩ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻋﺰﻳﺰ ﻳﻘﺴﻢ ﺍﳊﺮﻑ ﺍﻟﻮﺍﺣﺪ ﰲ ﺗﺮﺗﻴﺒﻪ ﺇﱃ ﺛﻼﺛﺔ‬
‫ﹰ‬
‫ﺃﺑﻮﺍﺏ‪ ،‬ﻓﻴﻘﺪﻡ ﺍﳌﻔﺘﻮﺡ‪ ،‬ﰒ ﺍﳌﻀﻤﻮﻡ‪ ،‬ﰒ ﺍﳌﻜﺴﻮﺭ‪ .‬ﻭﻻ ﻳﻌﺘﱪ ﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ ﻭﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻴﻮﺭﺩ‬
‫ﺧﺎﻟﺼﺎ‪،‬‬
‫ﹰ‬ ‫ﺍﻷﻟﻔﺎﻅ ﺍﳌﺒﺪﻭﺀﺓ ﺑﺎﳊﺮﻑ ﺍﻟﻮﺍﺣﺪ ﳐﺘﻠﻄﺔ ﰲ ﻏﲑ ﻧﻈﺎﻡ ﻭﺍﻟﺘﻔﺴﲑ ﻟﻐﻮﻱ ﻳﻜﺎﺩ ﻳﻜﻮﻥ‬
‫ﻓﺎﻟﱰﻫﺔ ﳐﺘﺼﺮﺓ‪ ،‬ﺗﻘﻊ ﰲ ‪ ٢٣٠‬ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﻟﺼﻐﲑ )ﻣﺜﻞ ﻛﺘﺐ ﺍﳉﻴﺐ( ﻭﺍﻷﻟﻔﺎﻅ‬
‫ﺳﺮﻳﻌﺎ ﳐﺘﺼﺮﺍﹰ‪ ،‬ﻻ ﺗﺮﺩ ﻓﻴﻪ ﺃﲰﺎﺀ ﺍﻟﻠﻐﻮﻳﲔ ﻭﻻ ﺍﳌﻔﺴﺮﻳﻦ ﻭﻻ ﺍﻟﺸﻮﺍﻫﺪ‪ .‬ﻭﻗﺪ‬
‫ﹰ‬ ‫ﺗﻔﺴﲑﺍ‬
‫ﹰ‬ ‫ﺗﻔﺴﺮ‬
‫ﺃﻋﺠﺐ ﺑﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ‪ ،‬ﻭﺍﻋﺘﱪﻭﺍ ﻣﺆﻟﻔﻪ " ﺃﺟﺎﺩ ﻓﻴﻪ" ﻓﻨﻈﻤﻪ ﻣﺎﻟﻚ ﺑﻦ ﺍﳌﺮﺣﻞ ﺍﳌﺎﻟﻘﻲ )‪٦٩٩‬‬
‫ﻛﺘﺎﺑﺎ ﰲ ﺷﺮﺡ ﺷﻮﺍﻫﺪﻩ‪.‬‬
‫ﻫـ( ﻭﺃﻟﻒ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳉﻠﻴﻞ ﺍﻟﺘﺪﻣﲑﻱ )‪٥٥٥‬ﻫـ( ﹰ‬
‫ﻛﺘﺎﺏ ﺍﻟﻘﻴﺴﻲ ﺍﳌﺴﻤﻰ ﻣﺸﻜﻞ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺫﻛﺮ ﻳﺎﻗﻮﺕ ﻭﺍﺑﻦ ﺧﻠﻜﺎﻥ ﺃﻥ ﻛﺘﺎﺏ ﺍﻟﻘﻴﺴﻲ ‪ -‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ‪-‬‬
‫ﺍﳌﺴﻤﻰ " ﻣﺸﻜﻞ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ" ﻛﺎﻥ ﰲ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﻭﻣﻨﺬ ﺳﻨﻮﺍﺕ ﺃﺻﺪﺭ ﻳﻮﺳﻒ ﻋﺒﺪ‬
‫ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﻟﻘﻴﺴﻲ ﺑﺎﺳﻢ" ﺍﻟﻌﻤﺪﺓ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ "‪ ،‬ﻣﺮﺗﺒﺎﹰ ﻋﻠﻰ‬
‫ﹰ‬ ‫ﻛﺘﺎﺑﺎ‬
‫ﺍﻟﺮﲪﻦ ﺍﳌﺮﻋﺸﻠﻲ ﹰ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻘﺎﻝ ﺇﻧﻪ ﳐﺘﺼﺮ ﻣﻦ ﻛﺘﺎﺏ ﻣﺸﻜﻞ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺪﻛﺘﻮﺭ ﺃﲪﺪ ﻓﺮﺣﺎﺕ ﻳﺸﻚ‬

‫‪٧‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﰲ ﻧﺴﺒﺔ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺍﻏﺐ ﺍﳌﺴﻤﻰ ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺑﻘﻰ ﻛﺘﺎﺏ ﺍﻟﺮﺍﻏﺐ ﺍﳌﺴﻤﻰ "ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ " ﻭﻃﺒﻊ ﺑﺎﳌﻄﺒﻌﺔ ﺍﳌﻴﻤﻨﻴﺔ ﻋﺎﻡ‬
‫‪١٣٢٤‬ﻫـ ﰒ ﺃﻋﻴﺪ ﻃﺒﻌﻪ‪ .‬ﻭﻗﺪ ﻗﺪﻡ ﺍﻟﺮﺍﻏﺐ ﺑﲔ ﻳﺪﻱ ﻛﺘﺎﺑﻪ ﻣﻘﺪﻣﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﺫﻛﺮ ﻓﻴﻬﺎ ﺑﻌﺾ‬
‫ﺭﺳﺎﺋﻠﻪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﳘﻴﺔ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻭﺗﻌﺮﺽ ﳌﻨﻬﺠﻪ ﰲ ﻛﺘﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ " :‬ﻭﻗﺪ ﺍﺳﺘﺨﺮﺕ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺇﻣﻼﺀ ﻛﺘﺎﺏ ﻣﺴﺘﻮﰱ ﻓﻴﻪ ﻣﻔﺮﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻓﻨﻘﺪﻡ ﻣﺎ‬
‫ﻣﻌﺘﱪﺍ ﻓﻴﻪ ﺃﻭﺍﺋﻞ ﺣﺮﻭﻓﻪ ﺍﻷﺻﻠﻴﺔ ﺩﻭﻥ‬
‫ﹰ‬ ‫ﺃﻭﻟﻪ ﺍﻷﻟﻒ ﰒ ﺍﻟﺒﺎﺀ‪ ،‬ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ‪،‬‬
‫ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺍﻹﺷﺎﺭﺓ ﻓﻴﻪ ﺇﱃ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﱵ ﺑﲔ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺴﺘﻌﺎﺭﺍﺕ ﻣﻨﻬﺎ ﻭﺍﳌﺸﺘﻘﺎﺕ‪ ،‬ﺣﺴﺒﻤﺎ‬
‫ﳛﺘﻤﻞ ﺍﻟﺘﻮﺳﻊ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺇﺫﻥ ﻓﻘﺪ ﺣﺎﻭﻝ ﻓﻴﻪ ﺍﻻﺳﺘﻴﻔﺎﺀ ﻭﺍﻟﺘﻮﺳﻊ‪ ،‬ﻭﺍﻟﺘﺮﺗﻴﺐ ﲝﺴﺐ‬
‫ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ﻟﻸﻟﻔﺎﻅ‪ ،‬ﺑﺎﻟﺘﺪﺭﺝ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺃﻳﺴﺮ ﺗﺮﺗﻴﺐ‬
‫ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺃﻋﺠﺒﻮﺍ ﺑﻪ ﻛﻞ ﺇﻋﺠﺎﺏ‪ ،‬ﻭﻟﻜﻦ ﺍﺧﺘﻞ ﻋﻨﺪ ﺍﳌﺆﻟﻒ ﺑﻌﺾ ﺍﻷﺑﻨﻴﺔ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﺜﻨﺎﺋﻲ ﺍﳌﻘﺼﻮﺭ "ﺃﺏ"‪ ،‬ﻭﺍﳌﻀﺎﻋﻒ ﺍﻟﺜﻼﺛﻲ‪ ،‬ﻭﺍﳌﻬﻤﻮﺯ‪ ،‬ﻭﺍﳌﻌﺘﻞ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﺪﻡ ﺍﻟﺜﻨﺎﺋﻲ ﺍﳌﻘﺼﻮﺭ‬
‫ﰲ ﺃﻭﻝ ﻓﺼﻮﻟﻪ ﺃﻳﺎﹰ ﻛﺎﻥ ﺍﻷﺻﻞ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻳﺪﻋﻴﻪ ﻟﻪ ﺍﻟﺼﺮﻓﻴﻮﻥ‪ .‬ﻭﺣﺎﺭ ﰲ ﺍﳌﻀﺎﻋﻒ‬
‫ﺍﻟﺜﻼﺛﻲ‪ ،‬ﻓﻘﺪﻣﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻮﺍﺩ ﰲ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﻭﺃﺧﺮﻩ ﰲ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﲣﻠﺺ‬
‫ﻣﻦ ﺍﳌﻬﻤﻮﺯ ﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ ﺃﻭ ﺍﻟﺜﺎﻟﺚ‪ ...‬ﺑﻮﺿﻌﻪ ﻣﻊ ﺍﳌﻌﺘﻞ ﻭﱂ ﻳﺮﺍﻉ ﰲ ﺍﳌﻌﺘﻞ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ‬
‫ﺍﻟﻮﺍﻭﻱ ﻭﺍﻟﻴﺎﺋﻲ‪.‬‬
‫ﺃﻣﺎ ﻋﻼﺟﻪ ﻟﻸﻟﻔﺎﻅ‪ ،‬ﻓﻜﺎﻥ ﻟﻐﻮﻳﺎﹰ ﺭﺍﻋﻰ ﻓﻴﻪ ﺍﻟﺘﻔﺴﲑ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺑﻌﺾ‬
‫ﺍﳌﺸﺘﻘﺎﺕ ﻭﺩﻭﺭﺍﻥ ﺍﻟﻠﻔﻆ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺸﻮﺍﻫﺪ ﻣﻦ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺸﻌﺮ‪،‬‬
‫ﻭﺍﻟﺘﺰﻡ ﺇﻳﺮﺍﺩ ﻣﺎ ﻳﺆﺧﺬ ﻣﻦ ﺍﻟﻠﻔﻆ ﻣﻦ ﳎﺎﺯ ﻭﺗﺸﺒﻴﻪ‪ .‬ﻭﻟﻮ ﻳﻮﺭﺩ ﰲ ﺃﻗﻮﺍﻟﻪ ﺃﲰﺎﺀ ﻟﻐﻮﻳﲔ ﻭﻻ‬
‫ﺑﺎﺭﺯﺍ ﰲ‬
‫ﻣﻔﺴﺮﻳﻦ ﺇﻻ ﻧﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺇﻃﺎﻟﺘﻪ ﰲ ﺍﻟﺸﺮﺡ ﻭﻗﺪ ﺃﺻﺒﺢ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻤﹰﺎ ﹰ‬
‫ﻫﺬﺍ ﺍﻟﻔﺮﻉ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺑﻔﻀﻞ ﺗﺮﺗﻴﺒﻪ ﻭﻋﻼﺟﻪ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﺠﻤﻟﺎﺯﻱ‪ ،‬ﻭﳏﺎﻭﻟﺘﻪ ﺗﺘﺒﻊ ﺩﻭﺭﺍﻥ‬
‫ﺍﻟﻠﻔﻆ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺇﻧﻪ ﺍﳉﺪﻳﺮ ﲟﻜﺎﻧﺘﻪ ﻫﺬﻩ‪ ،‬ﻓﻬﻮ ﺍﻟﺮﺍﺋﺪ ﺍﻟﺬﻱ ﱂ ﳚﺪ ﻣﻦ ﻳﺴﲑ ﺧﻠﻔﻪ‪ ،‬ﻭﻳﻜﻤﻞ‬
‫ﻋﻤﻠﻪ؛ ﻓﻜﺘﺎﺑﻪ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﲟﻌﺠﻢ ﻛﺎﻣﻞ ﻟﻸﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ‪.‬‬

‫‪٨‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ‬

‫ﻭﺫﻛﺮ ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ ﻓﻘﺎﻝ‪ " :‬ﺫﻛﺮ ﻓﻴﻪ‬
‫ﺃﻥ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻭﲪﻠﺔ ﺍﻟﻘﺮﺁﻥ ﺳﺄﻟﻮﻩ ﺃﻥ ﳚﻤﻊ ﳍﻢ ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻓﺄﺟﺎﺏ‪ ،‬ﻭﺭﺗﺒﻪ ﺗﺮﺗﻴﺐ‬
‫ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺿﻢ ﻓﻴﻪ ﻣﺘﻨﺎﹰ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﻓﺮﻍ ﻣﻦ ﺗﻌﻠﻴﻘﻪ ﰲ ﺳﻨﺔ ‪.(١) ٦٦٨‬‬
‫ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﻭﺗﻘﺘﲏ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ﻧﺴﺨﺔ ﳐﻄﻮﻃﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﺸﺤﻨـﺔ ﳏﻤـﺪ ﺑﻦ‬
‫ﳏﻤـﺪ )‪ ١٦٨‬ﺗﻔﺴﲑ( ﻭﻟﻜﻨﻬﺎ ﻧﺎﻗﺼﺔ ﻣﻦ ﺃﻭﳍﺎ‪ .‬ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﻣﻨﻪ ﺇﱃ‬
‫ﻛﺘﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﲞﻼﻑ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﺎﳌﺆﻟﻒ ﻳﻌﲎ ﺑﺄﻗﻮﺍﻝ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﺧﺘﻼﻓﺎﺗـﻬﻢ‪ ،‬ﻭﻟﺬﻟﻚ‬
‫ﺗﻈﻬﺮ ﺃﲰﺎﺅﻫﻢ ﺑﻜﺜﺮﺓ ﻋﻨﺪﻩ‪ .‬ﺃﻣﺎ ﺃﲰﺎﺀ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻐﺮﻳﺐ ﻓﻘﻠﻴﻠﺔ ﻧﺎﺩﺭﺓ ﻭﺍﻟﻌﻼﺝ‬
‫ﳐﺘﺼﺮ ﺗﺮﺩ ﻓﻴﻪ ﺷﻮﺍﻫﺪ ﺷﻌﺮﻳﺔ‪ .‬ﻭﻗﺪ ﺳﺎﺭ ﺍﳌﺆﻟﻒ ﰲ ﺗﺮﺗﻴﺒﻪ ﲝﺴﺐ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ﰲ‬
‫ﺍﳌﺼﺤﻒ‪.‬‬
‫ﻛﺘﺎﺏ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‬
‫ﻭﻗﺎﻝ ﺣﺎﺟﻲ ﺧﻠﻴﻔﺔ ﻋﻦ ﺍﺑﻦ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ‪ " :‬ﻻﺑﻦ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ ﺃﻳﻀﺎﹰ ﻣﻔﺮﺩﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﺃﺣﺴﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺆﻟﻔﺔ ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ "‪.‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺎﺭﺩﻳﲏ ﻬﺑﺠﺔ ﺍﻷﺭﻳﺐ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‬
‫ﻭﺑﻘﻰ ﻣﻦ ﻛﺘﺐ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻛﺘﺎﺑﺎ ﺍﳌﺎﺭﺩﻳﲏ ﻭﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻘﺪ ﻓﺮﻍ ﻣﻦ ﺗﺄﻟﻴﻒ‬
‫ﻛﺘﺎﺑﻪ‪ ،‬ﺍﳌﺴﻤﻰ "ﻬﺑﺠﺔ ﺍﻷﺭﻳﺐ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﺍﻟﻐﺮﻳﺐ" ﰲ ﺻﺒﻴﺤﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﻋﺎﻡ ‪ ،٧٣٦‬ﻛﻤﺎ ﻧﺮﻯ ﰲ ﺍﳌﺨﻄﻮﻁ ﺍﶈﻔﻮﻇﺔ ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﺼﺮﻳﺔ ﲢﺖ ﺭﻗﻢ ‪ ٥٤٩‬ﺗﻔﺴﲑ‪ .‬ﻭﻭﺿﺢ ﺍﳌﺆﻟﻒ ﻏﺮﺿﻪ ﻭﻣﻨﻬﺠﻪ ﻭﻣﺮﺍﺟﻌﻪ ﰲ ﺍﳌﻘﺪﻣﺔ ﰲ‬
‫ﻗﻮﻟﻪ‪ " :‬ﲨﻌﺖ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺑﺎﹰ ﻏﺮﻳﺒﺎﹰ ﻣﺴﻠﻜﻪ‪ ،‬ﻗﺮﻳﺒﺎﹰ ﻣﺪﺭﻛﻪ‪ ،‬ﺻﻐﲑﺍﹰ ﺣﺠﻤﻪ‪ ،‬ﻏﺰﻳﺮﺍﹰ‬
‫ﻋﻠﻤﻪ‪ ،‬ﻳﺒﻬﺞ ﺍﳋﺎﻃﺮ‪ ،‬ﻭﻳﺮﻭﻕ ﺍﻟﻨﺎﻇﺮ ﺃﻟﻔﺘﻪ ﻣﻦ ﻏﺮﻳﺐ ﺃﰊ ﺑﻜﺮ ﺍﻟﻌﺰﻳﺰﻱ )ﺍﻟﺴﺠﺴﺘﺎﱐ( ﻭﺃﰊ‬

‫)‪ (١‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ‪. ٣٣١/٤‬‬

‫‪٩‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﳏﻤﺪ ﺑﻦ ﻗﺘﻴﺒﺔ ﻭﺃﰊ ﻋﺒﻴﺪ ﺍﳍﺮﻭﻱ ﻭﺗﻔﺴﲑ ﺟﺎﺭ ﺍﷲ ﺍﻟﺰﳐﺸﺮﻱ‪ ..‬ﻭﺭﺃﻳﺖ ﺗﺮﺗﻴﺒﻪ ﻋﻠﻰ ﺍﻟﺴﻮﺭ‬
‫ﻭﻣﺴﻬﻼ ﻋﻠﻰ ﺣﻔﺎﻇﻪ " ﺇﺫﻥ ﻓﻘﺪ ﻛﺎﻥ ﻳﺮﻣﻲ ﺇﱃ ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻹﺣﺎﻃﺔ‬
‫ﹰ‬ ‫ﻣﻘﻠﻼ ﻷﻟﻔﺎﻇﻪ‪،‬‬
‫ﹰ‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﻋﻠﻰ ﺍﻟﺴﻮﺭ ﻭﻗﺪ ﻛﺎﻥ ﻛﺘﺎﺑﻪ ﻛﺬﻟﻚ‪ ،‬ﺃﻫﻢ ﻇﻮﺍﻫﺮﻩ ﺍﻹﳚﺎﺯ‪ ،‬ﻭﻏﻠﺔ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻠﻐﻮﻳﺔ‬
‫ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻗﻠﺔ ﺍﻻﺳﺘﺸﻬﺎﺩ‪ ،‬ﻭﻧﺪﺭﺓ ﺃﲰﺎﺀ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﰲ ‪ ٤٩‬ﻭﺭﻗﺔ ﻣﻦ‬
‫ﺍﳊﺠﻢ ﺍﻟﻜﺒﲑ‪.‬‬
‫ﻛﺘﺎﺏ ﺃﰊ ﺣﻴﺎﻥ ﺍﳌﺴﻤﻰ ﲢﻔﺔ ﺍﻷﺭﻳﺐ ﲟﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‬
‫ﻭﺃﻣﺎ ﻛﺘﺎﺏ ﺃﰊ ﺣﻴﺎﻥ ﺍﳌﺴﻤﻰ " ﲢﻔﺔ ﺍﻷﺭﻳﺐ ﲟﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ" ﻓﻘﺪ ﺃﺷﺮﻑ‬
‫ﻋﻠﻰ ﻃﺒﻌﻪ ﰲ ﻋﺎﻡ ‪ ١٩٣٦‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﻟﻮﺭﺩﻱ ﺍﻟﻨﻌﺴﺎﱐ‪ ،‬ﻭﺫﻳﻞ ﻋﻠﻴﻪ ﰲ‬
‫ﻫﻮﺍﻣﺸﻪ ﲟﺎ ﰲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻣﻦ ﻗﺮﺍﺀﺍﺕ ﻭﲟﺎ ﺃﻏﻔﻠﻪ ﺍﳌﺼﻨﻒ ﻣﻦ ﻏﺮﻳﺐ ﻭﻗﺪ ﳉﺄ‬
‫ﻭﻓﻘﺎ ﻟﻨﻈﺎﻡ ﻏﺮﻳﺐ ﻳﺄﺧﺬ ﻣﻦ ﻧﻈﺎﻡ ﺍﳉﻮﻫﺮﻱ ﰲ ﺍﳌﻌﺎﺟﻢ ﺑﻌﺾ ﺍﻟﺸﻲﺀ ﻓﻘﺪ‬
‫ﺍﳌﺆﻟﻒ ﺇﱃ ﺗﺮﺗﻴﺒﻪ ﹰ‬
‫ﺭﺗﺐ ﺍﻷﻟﻔﺎﻅ ﻭﻓﻘﺎﹰ ﳊﺮﻭﻓﻬﺎ ﺍﻷﻭﻝ ﻓﺎﻷﺧﲑ‪ ،‬ﰒ ﱂ ﻳﺮﺍﻉ ﺗﺮﺗﻴﺐ ﺍﳊﺸﻮ‪ ،‬ﻭﺃﺗﻰ ﺑﻪ ﳘﻼﹰ ﻓﻔﻲ‬
‫ﺣﺮﻑ ﺍﳋﺎﺀ ﻣﺜﻼ ﳒﺪ ﺍﻷﻟﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ ﺧﺴﺄ‪ ،‬ﺧﺒﺄ‪ ،‬ﰒ ﺧﻄﺐ ﰒ ﺧﺒﺖ‪ ،‬ﰒ ﺧﺮﺝ‪،‬‬
‫ﰒ ﺧﻠﺪ‪ ،‬ﺧﺪﺩ‪ ،‬ﲬﺪ‪ ،‬ﺧﻀﺪ‪...‬ﺍﱁ‪ ،‬ﻭﱂ ﻳﺪﺧﻞ ﰲ ﺍﻋﺘﺒﺎﺭﻩ ﺳﻮﻯ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ﻭﺣﺪﻫﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﻼﺝ ﻓﻐﺎﻳﺔ ﰲ ﺍﻻﺧﺘﺼﺎﺭ ﻭﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﺸﺮﺡ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺴﺮﻳﻊ ﻟﻠﻔﻆ‪ ،‬ﻭﻻ ﻳﺒﲔ ﻓﻴﻪ‬
‫ﺍﻵﻳﺔ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﺃﺛﺮ ﻓﻴﻪ ﻷﲰﺎﺀ ﻟﻐﻮﻳﲔ ﻭﻻ ﻣﻔﺴﺮﻳﻦ ﻭﻻ ﺷﻮﺍﻫﺪ ﻭﻻ ﻣﺎ ﺇﱃ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻳﺴﺮ ﺫﻟﻚ ﻟﻄﺎﺑﻌﻪ ﺃﻥ ﻳﻀﻌﻪ ﰲ ﺟﺪﺍﻭﻝ‪ ،‬ﺻﻒ ﻣﻨﻬﺎ ﻟﻠﻔﻆ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻟﻠﺸﺮﺡ‪ .‬ﻓﺸﻐﻞ ‪١٣٨‬‬
‫ﺻﻔﺤﺔ ﻣﻦ ﺍﻟﻘﻄﻊ ﺍﻟﺼﻐﲑ )ﻛﺘﺐ ﺍﳉﻴﺐ( ﻻ ﺧﻄﺮ ﳍﺎ‪.‬‬
‫ﳐﺘﺼﺮ ﻛﺘﺎﺏ ﺍﻟﺘﺤﻔﺔ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺸﻴﺦ ﻗﺎﺳﻢ ﺍﳊﻨﻔﻲ‬
‫ﻭﳌﺎ ﺭﺃﻯ ﺍﻟﺸﻴﺦ ﻗﺎﺳﻢ ﺍﳊﻨﻔﻲ ﺫﻟﻚ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﺃﺣﺐ ﺃﻥ ﻳـﻬﺬﺑﻪ ﻟﻴﻴﺴﺮﻩ‪ ،‬ﻭﺃﻥ ﻳﺰﻳﺪ ﻋﻠﻴﻪ‬
‫ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﻗﻠﻴﻠﺔ‪ ،‬ﻓﺄﻟﻒ ﻛﺘﺎﺑﻪ "ﳐﺘﺼﺮ ﻛﺘﺎﺏ ﺍﻟﺘﺤﻔﺔ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ" ﻭﺗﻘﺘﲏ ﺩﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﺼﺮﻳﺔ ﻧﺴﺨﺔ ﳐﻄﻮﻃﺔ ﻣﻨﻪ)‪٢٣٤‬ﺗﻔﺴﲑ(‪ ،‬ﻭﻗﺪ ﺑﲔ ﰲ ﻣﻘﺪﻣﺘﻪ ﺍﻟﻘﺼﲑﺓ ﻣﺎ ﺩﻋﺎﻩ ﺇﱃ‬
‫ﺍﺧﺘﺼﺎﺭﻩ ﻓﻘﺎﻝ‪ :‬ﳌﺎ ﺭﺃﻳﺖ ﻛﺘﺎﺏ ﺍﻟﺘﺤﻔﺔ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻋﻘﺪًﺍ ﺗﻨﺎﺛﺮﺕ ﺩﺭﺭﻩ‪ ،‬ﺃﺣﺒﺒﺖ ﺃﻥ‬
‫ﳑﻴﺰﺍ ﻣﺎ ﺯﺩﺕ‬
‫ﺃﻧﻈﻤﻪ ﰲ ﺃﻗﺮﺏ ﺳﻠﻚ‪ ،‬ﻭﻫﻮ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ً‬

‫‪١٠‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺑﻘﻠﺔ‪.‬ﻭﱂ ﻳﻐﲑ ﺍﳊﻨﻔﻲ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﺒﺎﺭﺓ ﺃﰊ ﺣﻴﺎﻥ‪ ،‬ﻓﻴﻤﺎ ﻋﺪﺍ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﺯﺍﺩﻩ‪.‬‬
‫ﺍﻷﻟﻔﻴﺔ ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ‬
‫ﻭﺃﻣﺎ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ﻓﻘﺪ ﺍﻟﺘﺰﻡ ﰲ " ﺃﻟﻔﻴﺘﻪ" ﺃﻥ ﻳﺮﺗﺐ ﺃﻟﻔﺎﻇﻬﺎ ﳊﺮﻭﻓﻬﺎ ﺍﻷﺻﻮﻝ‬
‫ﺑﺎﻟﺘﺪﺭﺝ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﺃﻥ ﻳﺬﻛﺮ ﺍﻷﻟﻔﺎﻅ ﺑﺼﻮﺭﺗـﻬﺎ ﺍﻟﱵ ﻫﻲ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ‬
‫ﺃﻣﻜﻨﻪ ﺫﻟﻚ‪ .‬ﻭﻛﺎﻥ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺫﻛﺮ ﺍﻟﻜﻠﻤﺔ ﻭﺷﺮﻭﺣﻬﺎ ﺑﻜﻞ ﺍﺧﺘﺼﺎﺭ‪ ،‬ﻭﳜﻴﻞ ﺇﱄ ﺃﻧﻪ‬
‫ﺍﺳﺘﻘﻰ ﺷﺮﺣﻪ ﻣﻦ ﲢﻔﺔ ﺃﰊ ﺣﻴﺎﻥ‪.‬‬
‫ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺭﺳﺎﻟﺔ ﳌﺼﻄﻔﻰ ﺑﻦ ﺣﻨﻔﻲ ﺑﻦ ﺣﺴﻦ ﺍﻟﺬﻫﱯ‬
‫ﺍﳌﺼﺮﻱ‬
‫ﻭﻗﺪ ﻧﺜﺮ ﻫﺬﻩ ﺍﻷﻟﻔﻴﺔ ﻣﺼﻄﻔﻰ ﺑﻦ ﺣﻨﻔﻲ ﺑﻦ ﺣﺴﻦ ﺍﻟﺬﻫﱯ ﺍﳌﺼﺮﻱ )‪١٢٨٠‬ﻫ( ﰲ ﺭﺳﺎﻟﺔ‬
‫"ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ" ﺍﻟﱵ ﺃﺗـﻤﻬﺎ ﰲ ﻏﺮﺓ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ‪١٢٧١‬ﻫ ﻭﻃﺒﻌﺖ ﰲ‬
‫ﻣﻄﺒﻌﺔ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺷﻌﺮﺍﻭﻱ ﰲ ‪ ٢٩‬ﺻﻔﺤﺔ‪ .‬ﻭﺳﺎﺭ ﻓﻴﻬﺎ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻷﻟﻔﻴﺔ‪ ،‬ﻏﲑ ﺃﻧﻪ‬
‫ﺍﺧﺘﺼﺮﻫﺎ ﻓﺤﺬﻑ ﺑﻌﺾ ﻣﺎ ﺃﻭﺭﺩﺕ ﻣﻦ ﺃﻟﻔﺎﻇﻪ‪ ،‬ﻭﺑﻌﺾ ﻣﺎ ﻗﺎﻟﺖ ﰲ ﺍﻟﺘﻔﺴﲑﺍﺕ‪ ..‬ﻭﻻ ﻗﻴﻤﺔ‬
‫ﺗﺬﻛﺮ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﳍﺎﺋﻢ ﺍﳌﺼﺮﻱ‬
‫ﻭﺃﻣﺎ ﺍﺑﻦ ﺍﳍﺎﺋﻢ ﺍﳌﺼﺮﻱ ﻓﺎﻋﺘﻤﺪ ﺻﺮﺍﺣﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻭﻟﻜﻨﻪ‬
‫ﻫﺬﺑﻪ ﻭﺭﺗﺒﻪ ﻭﺍﺧﺘﺼﺮﻩ ﻗﻠﻴﻼ ﻭﺯﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﰲ ﻣﻘﺪﻣﺘﻪ‪" :‬ﻣﻦ ﺃﻧﻔﺲ ﻣﺎ ﺻﻨﻒ ﰲ ﺗﻔﺴﲑ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻣﺼﻨﻒ ﺍﻹﻣﺎﻡ ﺃﰊ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﳌﻨﺴﻮﺏ ﺇﱃ ﺳﺠﺴﺘﺎﻥ‪ ،‬ﺇﻻ ﺃﻧﻪ ﳛﻮﺝ‬
‫ﺍﳌﺴﺘﻐﺮﺏ ﻟﻜﻠﻤﺎﺕ ﺳﻮﺭﻩ ﺇﱃ ﻛﺸﻒ ﺣﺮﻭﻑ ﻭﺃﻭﺭﺍﻕ ﻛﺜﲑﺓ‪ ،‬ﻻ ﺳﻴﻤﺎ ﰲ ﺍﻟﺴﻮﺭ ﺍﻟﻄﻮﺍﻝ‪...‬‬
‫ﻓﺮﺃﻳﺖ ﺃﻥ ﺃﲨﻊ ﻣﺎ ﺗﻔﺮﻕ ﻣﻦ ﻏﺮﻳﺐ ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻤﺎ ﻫﻮ ﻛﺎﳌﻔﺼﻞ‪ ،‬ﻣﻊ ﺯﻳﺎﺩﺓ ﺃﺷﻴﺎﺀ ﰲ‬
‫ﻣﺘﻮﺧﻴﺎ ﻟﻠﺘﺴﻬﻴﻞ‪،‬‬
‫ً‬ ‫ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﻋﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻟﺘﺴﻬﻞ ﻣﻄﺎﻟﻌﺘﻪ ﻭﺗﺘﻢ ﻓﺎﺋﺪﺗﻪ‪ ،‬ﻓﺸﺮﻋﺖ ﻓﻴﻪ‬
‫ﺣﺮﻳﺼﺎ ﻋﻠﻰ ﺃﻥ ﺁﰐ ﺑﻌﺒﺎﺭﺗﻪ ﰲ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﺃﻻ ﺃﺧﻞ ﻣﻨﻪ ﺑﺸﻲﺀ ﺇﻻ‬
‫ً‬ ‫ﳎﺘﻨﺒﺎ ﻟﻺﻛﺜﺎﺭ ﻭﺍﻟﺘﻄﻮﻳﻞ‪...‬‬
‫ً‬
‫ﻣﺎ ﺗﻜﺮﺭ‪ .‬ﻭﺍﳌﺰﻳﺪ ]ﺃﻱ ﺍﻟﺬﻱ ﺯﺍﺩﻩ ﻫﻮ[ ﻭﺇﻥ ﺍﺭﺗﺒﻂ ﺑﺎﻷﺻﻞ ﰲ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻓﻜﻴﻔﻴﺔ ﻟﻠﺘﻤﻴﻴﺰ ﺑﻴﻨﻬﻤﺎ‬
‫ﺯﺍﻱ ﻭﺩﺍﺭﺓ‪.‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺮﻳﺐ ﺍﻟﺸﺒﻪ ﺑﻜﺘﺎﺏ ﺍﳌﺎﺭﺩﻳﲏ ﰲ ﺗﺮﺗﻴﺒﻬﻤﺎ ﻭﻓﻘﹰﺎ ﻟﻠﺴﻮﺭ‬

‫‪١١‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﺧﺘﺼﺎﺭﳘﺎ‪ ،‬ﻭﻗﻠﺔ ﺗﻌﺮﺿﻬﻤﺎ ﻟﻠﺸﻮﺍﻫﺪ ﻭﺇﻳﺮﺍﺩﻫﺎ ﻷﲰﺎﺀ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺍﻟﻠﻐﻮﻳﲔ‪ ،‬ﻭﻏﻠﺒﺔ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﺍﻟﻠﻐﻮﻳﺔ ﻭﻟﻜﻨﻪ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﻇﻬﻮﺭ ﺍﻟﺰﺍﻱ ﻭﺍﻟﺪﺍﺭﺓ ﺇﺷﺎﺭﺓ ﺇﱃ ﺯﻳﺎﺩﺍﺗﻪ ﻋﻤﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ‪،‬‬
‫ﺍﺧﺘﺼﺎﺭﺍ ﻣﻦ ﺳﺎﺑﻘﻪ‪ ،‬ﺣﱴ ﺭﻓﻊ ﰲ ‪ ٧٦‬ﻭﺭﻗﺔ ﻣﻦ ﺍﳊﺠﻢ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﰲ ﻣﻴﻠﻪ ﺇﱃ‬
‫ً‬ ‫ﻭﰲ ﻛﻮﻧﻪ ﺃﻗﻞ‬
‫ﺇﻳﺮﺍﺩ ﺃﻛﺜﺮ ﻣﻌﺎﱐ ﺍﻟﻠﻔﻆ ﺍﻟﺬﻱ ﻳﻔﺴﺮﻩ‪ ،‬ﺳﻮﺍﺀ ﺍﺭﺗﺒﻄﺖ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺑﺎﻵﻳﺔ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﻠﻔﻆ‬
‫ﺃﻭ ﱂ ﺗﺮﺗﺒﻂ‪.‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺤﺎﻣﻲ ﺃﺑﻮ ﺭﺯﻕ ﻋﺒﺪ ﺍﻟﺮﺀﻭﻑ ﺍﳌﺼﺮﻱ‬
‫ﻭﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺪﻳﺚ ﺃﺻﺪﺭ ﺍﶈﺎﻣﻲ ﺃﺑﻮ ﺭﺯﻕ ﻋﺒﺪ ﺍﻟﺮﺀﻭﻑ ﺍﳌﺼﺮﻱ " ﻣﻌﺠﻢ ﺍﻟﻘﺮﺁﻥ " ﰲ‬
‫ﳎﻠﺪﻳﻦ‪ :‬ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﱃ ﺩﻭﺍﺋﺮ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻷﻟﻔﺒﺎﺀ‪ ،‬ﻭﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻻﺟﺘﻤﺎﻉ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﻷﻋﻼﻡ‪.‬‬
‫ﻭﻣﺜﺎﻟﻪ‪ :‬ﺁﺯﺭ‪ :‬ﺗﺎﺭﺡ ﺑﻦ ﻧﺎﺣﻮﺭ‪ ،‬ﻭﺁﺯﺭ ﻟﻘﺒﻪ ﺣﻴﺚ ﻛﺎﻥ ﻣﻦ ﻃﺮﺍﺋﻖ ﻗﻮﻣﻪ ﻭﺁﺯﺭ ﻟﻔﻆ ﻗﺪﱘ‬
‫ﻣﻌﻨﺎﻩ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺃﻃﻠﻘﻪ ﻗﺪﻣﺎﺀ ﺍﻟﻔﺮﺱ ﻭﺍﻟﻜﻠﺪﺍﻧﻴﻮﻥ ﻭﺍﻵﺷﻮﺭﻳﻮﻥ ﻋﻠﻰ ﻛﻮﻛﺐ ﺍﳌﺮﻳﺦ ﻟﻈﻨﻬﻢ ﺃﻧﻪ‬
‫ﻣﻦ ﻧﺎﺭ‪ .‬ﰒ ﻋﺒﺪﻭﻩ ﰲ ﺻﻮﺭﺓ ﻋﻤﻮﺩ‪ ،‬ﻭﺻﺎﺭﻭﺍ ﻳﻠﻘﺒﻮﻥ ﺍﻷﺷﺨﺎﺹ ﻣﻨﻬﻢ ﺑﻠﻔﻆ )ﺁﺯَﺭَ( ﺗﱪﻛﺎ ﺑﻪ‬
‫ﻭﻗﺪ ﺟﺎﺀ ﻛﺜﲑًﺍ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﻟﺒﺎﺑﻠﻴﲔ ﺃﻳﻀًﺎ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺁﺯﺭ ﻫﻮ ﺍﻟﻠﻘﺐ ﺍﻟﻮﺛﲏ ﻟﺘﺎﺭﺡ ﺃﰊ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻮﺍﻓﻖ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺃﻥ ﺁﺯﺭ ﺍﺳﻢ ﻟﻺﻟﻪ ﺍﻟﺬﻱ‬
‫ﻛﺎﻥ ﻳﻌﺒﺪ‪ ،‬ﻭﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﺃﻥ ﺁﺯﺭ ﺍﺳﻢ ﺻﻨﻢ ﻛﺎﻧﺖ ﺗﻌﺒﺪﻩ ﺍﻟﻌﺮﺏ‪) .‬ﺍﻷﻧﻌﺎﻡ‪.(٧٤ :‬‬
‫ﺁﺯﺭﻩ‪ :‬ﺃﻋﺎﻧﻪ ﻣﻦ ﺍﳌﺆﺍﺯﺭﺓ ﻭﻫﻲ ﺍﳌﻈﺎﻫﺮﺓ ﻭﺍﳌﻌﺎﻭﻧﺔ‪ .‬ﻭﺃﺻﻠﻪ ﻣﻦ ﺷﺪ ﺍﻹﺯﺍﺭ ﻭﲤﻜﻴﻨﻪ‪ .‬ﻭﻣﻨﻪ‬
‫ﻫﻮ ﺍﻟﻌﻮﻥ‪ ،‬ﺃﻱ ﻋﻮﱐ ﻭﻇﻬﺮﻱ )ﻃﻪ‪:‬‬ ‫)‪(١‬‬
‫∪⊇⊂∩ {‬ ‫‪“Í‘ø—r& ÿϵÎ/‬‬ ‫ﺃﺧﺬ ﻓﻌﻞ ﺃﺯﺭ‪ .‬ﻭﺍﻷﺯﺭ ﰲ }‬
‫‪.(٣١‬‬
‫ﻣﻌﺠﻢ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﶈﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‬
‫ﻭﺍﺳﺘﺨﺮﺝ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ " ﻣﻌﺠﻢ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ" ﻣﻦ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺭﺗﺒﻪ‬
‫ﻋﻠﻰ ﺍﻷﻟﻔﺒﺎﺀ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻃﻪ ﺁﻳﺔ ‪. ٣١ :‬‬

‫‪١٢‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﻌﺠﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺻﺪﺍﺭ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﺼﺮ‬

‫ﻭﰲ ﺳﻨﺔ ‪١٩٥٣‬ﻡ ﺃﺻﺪﺭ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﺼﺮ " ﻣﻌﺠﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ " ﺍﻟﺬﻱ‬
‫ﻓﻌﻼ ﺫﻛﺮ ﺑﺎﺑﻪ ﻭﻣﺼﺪﺭﻩ ﻭﻣﺸﺘﻘﺎﺗﻪ ﺇﻥ ﻛﺎﻥ ﳍﺎ‬
‫ﺃﻭﻻ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﹰ‬
‫ﻟﻐﻮﻳﺎ ﹰ‬
‫ﻛﺎﻥ ﻳﺸﺮﺡ ﺷﺮﺣﺎﹰ ﹰ‬
‫ﺍﲰﺎ ﺍﻛﺘﻔﻰ ﲟﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻳﺒﲔ ﻣﺮﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻞ‬
‫ﻭﺭﻭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﹰ‬
‫ﻣﻌﲎ‪ ،‬ﻭﺭﺗﺐ ﻛﻞ ﺫﻟﻚ ﺃﻟﻔﺒﺎﺋﻴﺎﹰ‪.‬‬
‫ﺇﺏﺭﻱﻕ‬
‫)ﺃﺑﺎﺭﻳﻖ(‬
‫ﺃﺑﺎﺭﻳﻖ ﲨﻊ ﺇﺑﺮﻳﻖ‪ :‬ﻭﻫﻮ ﺇﻧﺎﺀ ﻟﻪ ﺧﺮﻃﻮﻡ ﻭﻗﺪ ﺗﻜﻮﻥ ﻟﻪ ﻋﺮﻭﺓ‪.‬‬
‫‪∩⊇∇∪ &Ïè¨Β ÏiΒ <¨ù(x.uρ t,ƒÍ‘$t/r&uρ 5>#uθø.r'Î/‬‬ ‫‪∩⊇∠∪ tβρà$©#sƒ’Χ ×β≡t$ø!Íρ öΝÍκön=tã ß∃θäÜtƒ‬‬ ‫ﺃﺑﺎﺭﻳﻖ‪} :‬‬

‫{)‪) .(١‬ﺍﻟﻮﺍﻗﻌﺔ‪.(١٨،١٧:‬‬
‫ﺃﺏﻕ‬
‫)ﺃﺑـﻖ(‬
‫ﺃﺑﻖ ﺍﻟﻌﺒﺪ ﻛﺴﻤﻊ ﻭﺿﺮﺏ ﻭﻧﺼﺮ ﺃﺑﻘﺎﹰ ﻭﺇﺑﺎﻗﺎﹰ‪ :‬ﻫﺮﺏ ﻣﻦ ﻣﺎﻟﻜﻪ‪.‬‬
‫∪⊃⊆⊇∩ { )‪) (٢‬ﺍﻟﺼﺎﻓﺎﺕ‪ .(١٤٠ :‬ﻏﻀﺐ ﻳﻮﻧﺲ‬ ‫)‪Èβθßsô±yϑø9$# Å7ù=àø9$# ’n<Î) t,t/r& øŒÎ‬‬ ‫ﺃﺑﻖ‪} :‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗﻮﻣﻪ ﻓﻔﺮ ﻣﻨﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﺄﺫﻥ ﺍﷲ ﻟﻪ ﻭﺭﻛﺐ ﺍﻟﺴﻔﻴﻨﺔ ﻓﺴﻤﻰ ﻓﺮﺍﺭﻩ ﻫﺬﺍ ﺇﺑﺎﻗﺎ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﺠﻤﻟﺎﺯ‪.‬‬
‫ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﳊﺴﻨﲔ ﳏﻤﺪ ﳐﻠﻮﻑ‬
‫ﻣﺮﺗﺒﺎ ﺗﺮﺗﻴﺐ ﺍﻵﻳﺎﺕ ﰲ‬
‫ﻭﺃﺻﺪﺭ ﺣﺴﻨﲔ ﳏﻤﺪ ﳐﻠﻮﻑ " ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺗﻔﺴﲑ ﻭﺑﻴﺎﻥ " ﹰ‬
‫ﺍﻟﺴﻮﺭ‪ .‬ﻭﻭﺿﻊ ﳝﲔ ﻛﻞ ﻛﻠﻤﺔ ﺭﻗﻢ ﺁﻳﺎﺗـﻬﺎ‪ ،‬ﻭﻋﻦ ﻳﺴﺎﺭﻫﺎ ﺗﻔﺴﲑﻫﺎ‪ ،‬ﰲ ﺇﳚﺎﺯ‪ ،‬ﻟﻴﻜﻮﻥ‬
‫ﺧﻔﻴﻒ ﺍﶈﻤﻞ‪ ،‬ﺳﻬﻞ ﺍﳌﺄﺧﺬ ﻭﻣﺜﺎﻟﻪ‪:‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﺁﻳﺔ ‪. ١٨ ، ١٧ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﺁﻳﺔ ‪. ١٤٠ :‬‬

‫‪١٣‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﺘﻔﺴﲑ‬ ‫ﺍﻟﻜﻠﻤﺔ‬ ‫ﺍﻵﻳﺔ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ – ﻣﻜﻴﺔ )ﺁﻳﺎﺗـﻬﺎ‪(٧‬‬
‫ـﺮ‬
‫ـﺎﻟﻜﻬﻢ ﻭﻣﺪﺑـ‬
‫ـﻴﻬﻢ ﻭﻣـ‬
‫ﻣﺮﺑـ‬ ‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬ ‫‪٢‬‬
‫ﺃﻣﻮﺭﻫﻢ‬
‫ﻳﻮﻡ ﺍﳉﺰﺍﺀ‬ ‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬ ‫‪٤‬‬
‫ﻭﻓﻘـﻨﺎ ﻟﻠﺜـﺒﺎﺕ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‬ ‫ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‬ ‫‪٦‬‬
‫ﺍﻟﻮﺍﺿـﺢ ﺍﻟـﺬﻱ ﻻ ﺍﻋﻮﺟﺎﺝ‬
‫ﻓﻴﻪ‪،‬ﻭﻫﻮ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻣﻌﺠﻢ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻷﻋﻼﻡ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺮﺗﻴﺐ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺃﻟﻔﺒﺎﺋﻴﺎ‪ ،‬ﻭﺑﲔ ﻓﻴﻪ‬
‫ﹰ‬ ‫ﻭﺭﺗﺐ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ " ﻣﻌﺠﻢ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻷﻋﻼﻡ ﺍﻟﻘﺮﺁﻧﻴﺔ "‬
‫ﻋﺪﺩ ﻣﺮﺍﺕ ﻭﺭﻭﺩ ﻛﻞ ﻟﻔﻆ ﻭﻣﻮﺍﺿﻌﻪ ﰲ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ‪.‬‬
‫ﻗﺎﻣﻮﺱ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﶈﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻋﺮﺟﻮﻥ‬
‫ﻣﺮﺗﺒﺎ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ‪،‬‬
‫ﻭﺃﺻﺪﺭ ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻋﺮﺟﻮﻥ " ﻗﺎﻣﻮﺱ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ " ﹰ‬
‫ﻭﺃﺗﻰ ﻓﻴﻪ ﺑﺎﻟﺘﻔﺴﲑ ﳎﺮﺩﺍﹰ‪ .‬ﻭﻣﺜﺎﻟﻪ‪:‬‬
‫∪⊂∩ { )‪ :(٢) { Ç≈uΗ÷q§9$# } :(١‬ﺍﳌﻨﻌﻢ ﲜﻼﺋﻞ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﻭﻻ‬ ‫‪ÉΟŠÏm§9$# Ç≈uΗ÷q§9$#‬‬ ‫}‬
‫ﻳﻮﺻﻒ ﺑﻪ ﻏﲑﻩ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫} ‪ :(٣) { ∩⊂∪ ÉΟŠÏm§9$#‬ﺍﳌﻨﻌﻢ ﺑﺪﻗﺎﺋﻘﻬﺎ‪ ،‬ﻭﺍﻟﺮﲪﻦ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺮﺣﻴﻢ‪.‬‬

‫} ‪ :(٤) { ∩⊆∪ ÉÏe$!$# ÏΘöθtƒ Å7Î=≈tΒ‬ﺃﻱ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﳉﺰﺍﺀ‪ ،‬ﺃﻱ ﻻ ﻣﺎﻟﻚ ﻷﺣﺪ ﰲ ﻫﺬﺍ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٣ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٣ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٤ :‬‬

‫‪١٤‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻴﻮﻡ ﺇﻻ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪.‬‬

‫∪∈∩ { )‪ :(١‬ﳔﺼﻚ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﳔﺼﻚ ﺑﻄﻠﺐ‬ ‫)‪ÚÏètGó¡nΣ y‚$−ƒÎ)uρ ߉ç7÷ètΡ x‚$−ƒÎ‬‬ ‫}‬
‫ﺍﳌﻌﻮﻧﺔ‪ .‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﺃﻗﺼﻰ ﻏﺎﻳﺔ ﺍﳋﻀﻮﻉ ﻭﺍﻟﺘﺬﻟﻞ‪.‬‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ ﺍﳊﺎﺳﺒﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﰲ ﺩﺭﺍﺳﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺎﻝ ﻟﻌﻠﻲ‬
‫ﺣﻠﻤﻲ ﻣﻮﺳﻰ‬
‫ﻭﻧﺸﺮ ﻋﻠﻲ ﺣﻠﻤﻲ ﻣﻮﺳﻰ ﻣﻘﺎﻻﹰ ﺑﻌﻨﻮﺍﻥ " ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ ﺍﳊﺎﺳﺒﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﰲ‬
‫ﺩﺭﺍﺳﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ"‪.‬‬
‫ﻛﺎﻥ ﺍﳍﺪﻑ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﳊﺎﺳﺐ ﺍﻹﻟﻜﺘﺮﻭﱐ ﰲ ﺩﺭﺍﺳﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﻫﻮ ﺇﺣﺼﺎﺀ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰒ ﺗﻄﻮﺭ ﻫﺬﺍ ﺍﳍﺪﻑ ﺇﱃ ﻋﺪﺓ ﺃﻫﺪﺍﻑ ﻣﻊ ﺗﻘﺪﻡ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﻛﻤﺎ ﻳﻠﻲ‪:‬‬
‫ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺑﻴﺎﻥ ﲜﻤﻴﻊ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻮﺍﺭﺩﺓ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻋﺪﺩ ﻣﺮﺍﺕ ﻭﺭﻭﺩ ﻛﻞ ﻣﻨﻬﺎ‪.‬‬
‫ﺇﳚﺎﺩ ﻋﺪﺩ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻜﻞ ﺣﺮﻑ ﻣﻦ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺇﳚﺎﺩ ﻋﺪﺩ ﺃﻟﻔﺎﻅ ﻛﻞ ﺳﻮﺭﺓ ﻭﻣﺘﻮﺳﻂ ﻃﻮﻝ ﺍﻵﻳﺔ ﰲ ﻛﻞ ﺳﻮﺭﺓ‪.‬‬
‫ﲢﺪﻳﺪ ﺟﺬﻭﺭ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺜﻼﺛﻴﺔ )ﺍﳌﻜﻮﻧﺔ ﻣﻦ ﺛﻼﺛﺔ ﺃﺣﺮﻑ( ﻭﺗﺮﺗﻴﺒﻬﺎ ﺗﻨﺎﺯﻟﻴﺎﹰ ﻋﻠﻰ ﺣﺴﺐ‬
‫ﻋﺪﺩ ﻣﺮﺍﺕ ﻭﺭﻭﺩﻫﺎ‪.‬‬
‫ﺃﻧﻮﺍﻉ ﺍﳉﺬﻭﺭ ﺍﻟﺜﻼﺛﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻣﻘﺎﺭﻧﺘـﻬﺎ ﲜﺬﻭﺭ ﻣﻌﺠﻢ ﺍﻟﺼﺤﺎﺡ‪.‬‬
‫ﺇﳚﺎﺩ ﺍﳉﺬﻭﺭ ﺍﻟﺜﻼﺛﻴﺔ ﺍﻟﱵ ﻭﺭﺩﺕ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﺑﺎﻟﻘﺮﺁﻥ‪.‬‬
‫ﻋﺪﺩ ﻣﺮﺍﺕ ﻭﺭﻭﺩ ﺍﳉﺬﺭ " ﺇﻟﻪ " ﻭﻫﻮ ﺟﺬﺭ ﻟﻔﻆ ﺍﳉﻼﻟﺔ " ﺍﷲ " ﻭﺫﻟﻚ ﰲ ﻛﻞ ﺳﻮﺭﺓ‬
‫ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻛﺎﻥ ﳑﺎ ﺗﻨﺎﻭﻝ‪:‬‬
‫ﻋﺪﺩ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ‪. ٥ :‬‬

‫‪١٥‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺜﻨﺎﺋﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺔ‪.‬‬

‫ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺜﻼﺛﻴﺔ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺃﲰﺎﺀ ﺍﻷﻋﻼﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﺴﻮﺭ ﰲ ﺃﻃﻮﺍﻝ ﺁﻳﺎﺗـﻬﺎ‪.‬‬
‫ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﳉﺬﻭﺭ ﺍﻟﺜﻼﺛﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳉﺬﻭﺭ ﺍﻟﺜﻼﺛﻴﺔ ﰲ ﺍﳌﻌﺎﺟﻢ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﳉﺬﻭﺭ ﺍﻟﺜﻼﺛﻴﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﻮﺭﻭﺩ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳊﺮﻭﻑ ﻭﺍﳊﺮﻛﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺩﺭﺍﺳﺔ ﻟﻌﺒﺪ ﺍﺠﻤﻟﻴﺪ ﺷﻮﻗﻲ ﺍﻟﺒﻜﺮﻱ‬
‫ﻭﻧﺸﺮ ﻋﺒﺪ ﺍﺠﻤﻟﻴﺪ ﺷﻮﻗﻲ ﺍﻟﺒﻜﺮﻱ ﺩﺭﺍﺳﺔ ﺑﻌﻨﻮﺍﻥ " ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺍﻹﳒﻠﻴﺰﻳﺔ " ﺃﻭﺭﺩ ﻓﻴﻬﺎ )‪ (٣٥٢‬ﻛﻠﻤﺔ ﻭﻣﻘﺎﺑﻠﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻟﻴﺴﺖ‬
‫ﻗﺮﺁﻧﻴﺔ ﻭﺃﻣﺜﻞ ﻟﺪﺭﺍﺳﺘﻪ ﺑﻘﻮﻟﻪ‪:‬‬
‫‪Body‬‬ ‫ﺑﺪﻥ‬

‫‪Eye‬‬ ‫ﻋﲔ‬

‫‪I‬‬ ‫ﺃﻧﺎ‬

‫‪He‬‬ ‫ﻫﻮ‬

‫‪If‬‬ ‫ﺇﺫﺍ‬

‫‪That‬‬ ‫ﺫﺍﻙ‬

‫‪١٦‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ‬
‫ﻭﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﳊﺮﻛﺔ‪ :‬ﺃﻧـﻬﺎ ﺍﳊﺮﻛﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﻭﱃ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﺪﺃﺕ ﰲ‬
‫ﻋﺼﺮ ﻣﺒﻜﺮ ﻻ ﻳﻌﺪﻭ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻭﺩﻭﻧﺖ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺑﻘﻠﻴﻞ‪ ،‬ﻭﺳﺎﺭﺕ ﰲ ﻃﺮﻳﻘﲔ ﻟﻼﻧﺘﻈﺎﻡ‪ :‬ﺍﻟﺘﺮﺗﻴﺐ ﻭﻓﻘﺎﹰ ﻟﻠﺴﻮﺭ ﰲ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﻫﻮ ﺃﻗﺪﻣﻬﺎ‪،‬‬
‫ﻭﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻟﻔﺒﺎﺋﻲ‪ .‬ﻭﺍﺳﺘﻤﺮﺍ ﰲ ﺍﻟﻮﺟﻮﺩ ﰲ ﺣﻴﺎﺓ ﺍﳊﺮﻛﺔ ﻛﻠﻬﺎ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻷﻟﻔﺎﻅ ﺗﺮﺗﺐ ﰲ‬
‫ﻣﻌﻘﺪﺍ ﻋﻨﺪ‬
‫ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭ ﲝﺴﺐ ﻭﺭﻭﺩﻫﺎ ﰲ ﺍﻵﻳﺎﺕ ﺃﻳﻀﺎﹰ‪ .‬ﺃﻣﺎ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﻟﻔﺒﺎﺋﻲ‪ ،‬ﻓﺎﺑﺘﺪﺃ ﹰ‬
‫ﻭﻣﺒﺴﻄﺎ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻣﻌﻘﺪﺍﹰ ﻣﻦ ﺣﻴﺚ ﻓﺼﻠﻪ ﺑﲔ‬
‫ﹰ‬ ‫ﺍﻟﺴﺠﺴﺘﺎﱐ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺟﻬﺔ‪،‬‬
‫ﺍﳌﻔﺘﻮﺡ ﻭﺍﳌﻀﻤﻮﻡ ﻭﺍﳌﻜﺴﻮﺭ‪ ،‬ﻭﻣﺒﺴﻄﺎﹰ ﻣﻦ ﺣﻴﺚ ﺇﺩﺧﺎﻟﻪ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ ﻭﺍﳌﺰﻳﺪﺓ ﰲ‬
‫ﺍﻋﺘﺒﺎﺭﻩ ﻭﻛﺎﻥ ﻣﻦ ﺁﺛﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺪ ﺃﻥ ﱂ ﻳﺘﺒﻌﻪ ﺃﺣﺪ ﻣﻦ ﺍﳌﺆﻟﻔﲔ ﻏﲑ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻳﻦ‬
‫ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﻏﲑﻭﺍ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺇﱃ ﺍﻟﺘﺮﺗﻴﺐ ﲝﺴﺐ ﺍﻟﺴﻮﺭ‪ ،‬ﻣﺜﻞ ﺍﳌﺎﺭﺩﻳﲏ ﻭﺍﺑﻦ‬
‫ﺍﳍﺎﺋﻢ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺍﺭﺗﻘﻰ ﺳﺮﻳﻌﺎﹰ‪ ،‬ﻓﺘﺨﻠﺺ ﻣﻦ ﻛﻞ ﺗﻌﻘﻴﺪﺍﺗﻪ ﻭﻗﻴﻮﺩﻩ‪ ،‬ﻭﻭﺻﻞ ﺇﱃ ﻗﻤﺔ‬
‫ﺍﻻﻧﺘﻈﺎﻡ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪ ،‬ﻋﻠﻰ ﻳﺪ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺍﳊﺮﻭﻑ ﺍﻷﺻﻠﻴﺔ‬
‫ﻭﺣﺪﻫﺎ ﻭﻧﻈﺮ ﺇﱃ ﺍﻷﻟﻔﺎﻅ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻗﺪ ﻏﻔﻞ ﻋﻦ ﺑﻌﺾ ﺁﺛﺎﺭ ﺍﻟﻀﻌﻒ ﺍﳌﺘﺨﻠﻔﺔ‬
‫ﰲ ﺗﺮﺗﻴﺒﻪ ﰲ ﺍﻟﺜﻨﺎﺋﻲ ﻭﺍﳌﻀﺎﻋﻒ ﻭﺍﳌﻌﺘﻞ ﺍﳌﻬﻤﻮﺯ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺸﻮﻩ ﻋﻤﻠﻪ ﻟﻘﻠﺘﻬﺎ‪ .‬ﻭﱂ ﻳﺮﺽ‬
‫ﻣﻦ ﺟﺎﺀ ﺑﻌﺪ ﺍﻟﺮﺍﻏﺐ ﻋﻦ ﺍﳊﻴﺎﺓ ﻣﻌﻪ ﺑﲔ ﺍﻟﻘﻤﻢ‪ ،‬ﻓﻌﺪﻝ ﺍﻟﺮﺍﺯﻱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻋﻦ ﺗﺮﺗﻴﺒﻪ‪،‬‬
‫ﻭﺍﺻﻄﻨﻊ ﺗﺮﺗﻴﺐ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﲨﻊ ﺃﺑﻮ ﺣﻴﺎﻥ ﺑﲔ ﺗﺮﺗﻴﱯ ﺍﻟﺮﺍﻏﺐ ﻭﺍﳉﻮﻫﺮﻱ‪ ،‬ﻭﺃﺳﻘﻂ ﺍﳊﺸﻮ‪،‬‬
‫ﻓﻜﺎﻥ ﺗﺮﺗﻴﺒﻪ ﻏﺎﻳﺔ ﰲ ﺍﻟﺘﻌﻘﻴﺪ‪ ،‬ﰒ ﺭﺟﻊ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﺇﱃ ﺗﺮﺗﻴﺐ ﺍﻟﺮﺍﻏﺐ‪.‬‬
‫ﻭﻭﺟﺪﺕ ﰲ ﻋﻼﺝ ﺍﻷﻟﻔﺎﻅ ﻧﻔﺴﻬﺎ ﻣﺬﺍﻫﺐ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﺆﻟﻔﲔ ﻣﻦ ﲨﻊ ﻛﺘﺎﺑﻪ ﻣﻦ ﻛﻞ‬
‫ﺷﻲﺀ‪ ،‬ﻣﺜﻞ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻣﺎﻝ ﺇﱃ ﺍﻻﺧﺘﺼﺎﺭ ﻣﺜﻞ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻭﻻ ﺳﻴﻤﺎ ﺃﺑﻮ ﺣﻴﺎﻥ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻛﺎﺑﻦ ﻗﺘﻴﺒﺔ ﻭﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻏﻠﺒﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﻠﻐﻮﻳﺔ ﻛﺴﺎﺋﺮﻫﻢ‪ ،‬ﻓﺎﺧﺘﻔﺖ ﻣﻦ ﻛﺘﺒﻬﻢ ﺃﲰﺎﺀ ﳎﺎﻫﺪ ﻭﻋﻜﺮﻣﺔ ﻭﺍﳊﺴﻦ ﻭﻏﲑﻫﻢ‪.‬‬
‫ﻭﺍﻋﺘﻤﺪ ﺍﻟﻘﺪﻣﺎﺀ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﰲ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻣﻨﺬ ﺃﻭﳍﻢ ﺃﺑﺎﻥ ﺍﻟﺒﻜﺮﻱ‪ ،‬ﰒ ﺍﻋﺘﻤﺪ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻋﻠﻰ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺫﻟﻚ ﻣﻨﻬﻢ ﺇﱃ ﻏﲑﳘﺎ‪ .‬ﻭﺣﺎﻭﻝ ﺑﻌﻀﻬﻢ ﺃﻥ ﻳﺘﺒﻊ ﺩﻭﺭﺍﻥ ﺍﻷﻟﻔﺎﻅ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﹰ‬

‫‪١٧‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﺴﻮﺭ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻓﻈﻬﺮ ﺫﻟﻚ ﺑﺼﻮﺭﺓ ﺃﻭﻟﻴﺔ ﺑﺎﺩﺋﺔ ﻋﻨﺪ ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﻭﺍﺷﺘﺪ ﺇﱃ ﺩﺭﺟﺔ ﻻ ﺑﺄﺱ‬
‫ﻬﺑﺎ ﻋﻨﺪ ﺍﻟﺮﺍﻏﺐ ﻭﺍﻧﺘﻈﻢ ﻋﻨﺪ ﺍﶈﺪﺛﲔ ﻭﺍﺧﺘﻠﻒ ﻋﻨﻬﻢ ﺍﻟﺮﺍﻏﺐ ﰲ ﻋﻨﺎﻳﺘﻪ ﺑﺎﻟﺼﻮﺭ ﺍﺠﻤﻟﺎﺯﻳﺔ‬
‫ﺍﳌﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻳﺪﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺍﻏﺐ ﻫﻮ ﺍﻟﻘﻤﺔ ﺍﻟﱵ ﻭﺻﻠﺖ ﺇﻟﻴﻬﺎ ﺣﺮﻛﺔ‬
‫ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰲ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﻌﻼﺝ‪.‬‬

‫‪١٨‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳌﺮﺍﺟﻊ‬
‫ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﰲ ﻃﺒﻘﺎﺕ ﺍﻷﺩﺑﺎﺀ ‪ -‬ﺩﺍﺭ ﻬﻧﻀﺔ ﻣﺼﺮ ‪ -‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻠﻐﻮﻱ‪ :‬ﻣﺮﺍﺗﺐ ﺍﻟﻨﺤﻮﻳﲔ ‪ -‬ﻣﻄﺒﻌﺔ ﻬﻧﻀﺔ ﻣﺼﺮ ‪ -‬ﺩ‪.‬ﺕ‪.‬‬
‫ﺑﺮﻭﻛﻠﻤﻦ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ‪ -‬ﺍﻷﺻﻞ‪.‬‬
‫ﺳﺰﻛﲔ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ‪ -‬ﻃﺒﻊ ﺟﺎﻣﻌﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺳﻌﻮﺩ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﺼﺮ ‪ -‬ﺩﺍﺭ ﺍﻟﺘﺮﺍﺙ ‪ -‬ﺩ‪ .‬ﺕ‪.‬‬
‫ﻋﺎﺋﺸﺔ ﻋﺒﺪﺍﻟﺮﲪﻦ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﱐ ﻟﻠﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﻘﻔﻄﻲ‪ :‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ﻋﻠﻰ ﺃﻧﺒﺎﻩ ﺍﻟﻨﺤﺎﺓ ‪ -‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ‪.١٩٥٠ ١٣٦٩ -‬‬
‫ﻳﺎﻗﻮﺕ‪ :‬ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ‪ -‬ﻃﺒﻊ ﺃﲪﺪ ﻓﺮﻳﺪ ﺭﻓﺎﻋﻲ‪.‬‬
‫ﺍﻟﺪﺭﺍﺳـﺎﺕ ﰲ ﻏـﺮﻳﺐ ﺍﻟﻘــﺮﺁﻥ‬
‫ﺍﻵﻟﻮﺳﻲ‪ ،‬ﳏﻤﻮﺩ ﺷﻜﺮﻱ ﺑﻦ ﻋﺒﺪ ﺍﷲ )‪ :(١٩٢٤-١٨٥٧/١٣٤٢-١٢٧٣‬ﻛﻠﻢ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺼﺮ ‪ -‬ﻣﻄﺒﻌﺔ ﺍﳌﻨﺎﺭ ‪١٣٢١ -‬ﻭ‪.١٣٢٢‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ‪ :‬ﻣﻌﺠﻢ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻷﻋﻼﻡ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪١٩٦٩ -‬ﻡ‪.‬‬
‫ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟﻘﻴﺴﻲ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻣﻜﻲ ﺑﻦ ﲪﻮﺵ )‪:(١٠٤٥-٩٦٦/٤٣٧-٣٥٥‬‬
‫ﻣﺸﻜﻞ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬ﺍﻟﻌﻤﺪﺓ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻃﺒﻊ ﻳﻮﺳﻒ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺮﻋﺸﻠﻲ‪.‬‬
‫ﺍﺑﻦ ﺃﰊ ﺍﻟﻌﺎﻓﻴﺔ ﺍﻟﺰﻧﺎﰐ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ )‪ :(١٦١٦-١٥٥٣/١٠٢٥-٩٦٠‬ﺍﻟﺘﻴﺴﲑ‬
‫ﺍﻟﻌﺠﻴﺐ ﰲ ﺗﻔﺴﲑ ﺍﻟﻐﺮﻳﺐ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﺘﺮﻛﻤﺎﱐ‪ ،‬ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺭﺩﻳﲏ ﺍﳊﻨﻔﻲ )‪-١٢٨٤/٧٥٠-٦٨٣‬‬
‫‪ :(١٣٤٩‬ﺑـﻬﺠﺔ ﺍﻷﺭﻳﺐ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ‪ -‬ﳐﻄﻮﻁ ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﺼﺮﻳﺔ ﲢﺖ ﺭﻗﻢ ‪ ٥٤٩‬ﺗﻔﺴﲑ‪.‬‬
‫ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ )‪ :(١٢٠١-١١١٤/٥٦٨-٥٠٨‬ﺍﻷﺭﻳﺐ ﲟﺎ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ‪.‬‬
‫ﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ )‪ :(٩٣٣-٨٣٨/٣٢١-٢٢٣‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﱂ ﻳﺘﻢ‪.‬‬

‫‪١٩‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﺑﻦ ﺍﻟﺴﻤﲔ‪ ،‬ﺃﺑﻮ ﺍﳌﻌﺎﱄ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ :(١٢٠٠/٥٩٦‬ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﺍﺑﻦ ﺷﺠﺮﺓ‪ ،‬ﺃﲪﺪ ﺑﻦ ﻛﺎﻣﻞ ﺑﻦ ﺧﻠﻒ )‪ :(٩٦١-٨٧٤/٣٥٠-٢٦٠‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﱪﻛﺎﺕ ﻋﺒﺪ ﺍﻟﱪ ﺑﻦ ﳏﻤﺪ ﺍﳊﻠﱯ )‪.(١٥١٥-١٤٤٨/٩٢١-٨٥١‬‬
‫ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ )‪ :(١٤١٢-١٣٥٠/٨١٥-٧٤٩‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ :‬ﻣﻨﻪ ﳐﻄﻮﻁ ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ﲢﺖ ﺭﻗﻢ ‪ ١٦٨‬ﺗﻔﺴﲑ‪.‬‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﺒﺪ ﺍﷲ )‪٣‬ﻕ‪.‬ﻫـ ‪.(٦٨٧-٦١٩/٦٨-‬‬
‫ﺍﺑﻦ ﻗﺎﺩﻡ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻮﰲ )‪.(٨٦٥/٢٥١‬‬
‫ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ )‪ :(٨٨٩-٨٢٨/٢٧٦-٢١٣‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪-‬‬
‫ﺣﻘﻘﻪ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺻﻘﺮ‪ ،‬ﻭﻃﺒﻌﺘﻪ ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺎﻟﻘﺎﻫﺮﺓ ‪١٩٥٨‬ﻡ‪.‬‬
‫ﺍﺑﻦ ﺍﳌﺮﺣﻞ‪ ،‬ﺃﺑﻮ ﺍﳊﻜﻢ ﻣﺎﻟﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪:(١٣٠٠-١٢٠٧/٦٩٩-٦٠٤‬ﻧﻈﻢ‬
‫ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ‪.‬‬
‫ﺍﺑﻦ ﻣﻄﺮﻑ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻜﻨﺎﱐ ﺍﻷﻧﺪﻟﺴﻲ )‪.(١٠٦٢-٩٩٧/٤٥٤-٣٨٧‬‬
‫ﺍﺑﻦ ﺍﳍﺎﺋﻢ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳌﺼﺮﻱ )‪.(١٤١٢-١٣٥٢/٨١٥-٧٥٣‬‬
‫ﺍﺑﻦ ﻭﻟﻴﺪ‪ ،‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺳﻠﻤﺔ ﺍﻟﻘﻴﲏ ﺍﻷﻧﺪﻟﺴﻲ )‪.(٩٧٨/٣٦٨‬‬
‫ﺍﺑﻦ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﺪﻭﻱ )ﺗﻠﻤﻴﺬ ﺍﻟﻔﺮﺍﺀ(‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻳﺰﻳﺪ ﺑﻦ ﺍﻟﻘﻌﻔﺎﻉ )‪.(٧٥٠/١٣٢‬‬
‫ﺃﺑﻮ ﺣﻴﺎﻥ‪ ،‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﳉﻴﺎﱐ ﺍﻷﻧﺪﻟﺴﻲ )‪ (١٣٤٤-١٢٥٦/٧٤٥-٦٥٤‬ﲢﻔﺔ‬
‫ﺍﻷﺭﻳﺐ ﲟﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ‪ -‬ﻃﺒﻌﻪ ﳏﻤﺪ ﺳﻌﻴﺪ ﺑﻦ ﻣﺼﻄﻔﻰ ﺍﻟﻮﺭﺩﻱ ﺍﻟﻨﻌﺴﺎﱐ‬
‫‪.١٩٣٦‬‬
‫ﺃﺑﻮ ﺭﺯﻕ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﺀﻭﻑ ﺍﳌﺼﺮﻱ‪ :‬ﻣﻌﺠﻢ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﺼﺮ ‪ -‬ﻣﻄﺒﻌﺔ ﺣﺠﺎﺯﻱ ‪.١٩٤٨‬‬
‫ﺃﺑﻮ ﺭﻭﻕ‪ ،‬ﻋﻄﻴﺔ ﺑﻦ ﺍﳊﺎﺭﺙ‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﺍﻷﺯﺩﻱ ﺍﻟﻜﻮﰲ‪.‬‬
‫ﺃﺑﻮ ﻃﺎﻟﺐ‪ ،‬ﳏﻤﺪ‪ :‬ﻣﻌﺎﳉﺔ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻌﺮﰊ ﺍﻟﺜﻨﺎﺋﻲ ‪ -‬ﺿﻤﻦ " ﺻﻨﺎﻋﺔ‬
‫ﺍﳌﻌﺠﻢ ﺍﻟﻌﺮﰊ ﻟﻐﲑ ﺍﻟﻨﺎﻃﻘﲔ ﺑﺎﻟﻌﺮﺑﻴﺔ ‪ -‬ﻣﻜﺘﺐ ﺗﻨﺴﻴﻖ ﺍﻟﺘﻌﺮﻳﺐ ‪ -‬ﺍﻟﺮﺑﺎﻁ ‪.١٩٨٣ -‬‬

‫‪٢٠‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﺑﻮ ﻃﺎﻟﺐ‪ ،‬ﺍﳌﻔﻀﻞ ﺑﻦ ﺳﻠﻤﺔ )‪.(٩١٣/٣٠٠‬‬

‫ﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳍﺮﻭﻱ )‪ :(١٠١١/٤٠١‬ﺍﻟﻐﺮﻳﺒﲔ )ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ(‪.‬‬
‫ﺃﺑﻮ ﻋﺒﻴﺪ‪ ،‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ )‪ :(٧٣٨-٧٧٤/٢٢٤-١٥٧‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺃﻭﺿﺢ ﺍﻟﺒﻴﺎﻥ ﻷﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺍﻟﻘﺎﻫﺮﺓ ‪.١٣٢٣‬‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ )‪ :(٨٢٤-٧٢٨/٢٠٩-١١٠‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺃﺑﻮ ﻓﻴﺪ‪ ،‬ﻣﺆﺭﺝ ﺑﻦ ﻋﻤﺮ ﺍﻟﺴﺪﻭﺳﻲ )‪ :(٨١٠/١٩٥‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻷﺣﻮﻝ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺩﻳﻨﺎﺭ‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻷﺧﻔﺶ ﺍﻷﺻﻐﺮ‪ ،‬ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺃﺑﻮ ﺍﶈﺎﺳﻦ )‪.(٩٢٧/٣١٥‬‬
‫ﺍﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ‪ ،‬ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﻌﺪﺓ )‪ :(٨٣٠/٢١٥‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻷﺯﺩﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ‪ :‬ﺍﳌﺨﺘﻠﻒ ﻓﻴﻪ ﻭﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ‪.‬‬
‫ﺇﲰﺎﻋﻴﻞ‪ ،‬ﺩ‪ .‬ﺷﻌﺒﺎﻥ ﳏﻤﺪ ﻭﳏﻤﺪ ﺳﺎﱂ ﳏﻴﺴﻦ‪ :‬ﺍﳍﺎﺩﻱ ﺇﱃ ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﺼﺮ‬
‫‪.١٩٨٠‬‬
‫ﺍﻷﺻﻤﻌﻲ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻗﺮﻳﺐ )‪ :(٨٣١-٧٤٠/٢١٦-١٢٢‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻷﻧﺼﺎﺭﻱ‪ ،‬ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﻋﻤﺮ ﺑﻦ ﺃﲪﺪ )‪.(١٤٠٢/٨٠٤‬‬
‫ﺍﻟﺒﻜﺮﻱ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ ﺑﻦ ﺭﺑﺎﺡ )‪ :(٧٥٨/١٤١‬ﺍﻟﻐﺮﻳﺐ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﺒﻠﺨﻲ‪ ،‬ﺃﺑﻮ ﺯﻳﺪ ﺃﲪﺪ ﺑﻦ ﺳﻬﻞ )‪ :(٩٣٤-٨٤٩/٣٢٢-٢٣٥‬ﻣﺎ ﺃﻏﻠﻖ ﻣﻦ ﻏﺮﻳﺐ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﺘﺠﻴﱯ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺻﻤﺎﺩﺡ )‪.(١٠٢٨/٤١٩‬‬
‫ﺍﻟﺘﺪﻣﲑﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳉﻠﻴﻞ )‪ :(١١٦٠/٥٥٥‬ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﻟﻌﺰﻳﺰﻱ‪.‬‬
‫ﺛﻌﻠﺐ‪ ،‬ﺃﲪﺪ ﺑﻦ ﳛﲕ )‪ :(٩٠٤-٨١٦/٢٩١ ٢٠٠‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﳉﺴﺮ‪ ،‬ﺍﻟﺸﻴﺦ ﻧﺪﱘ‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﳉﻌﺪ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ )ﳓﻮ ‪ :(٩٣٤/٣٢٢‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﺍﻟﻘﻔﻄﻲ‪ :‬ﳌﺎ‬
‫ﻳﺴﲑﺍ ﺣﱴ ﺗﻮﰲ‪ ،‬ﻓﻠﻢ ﳜﺮﺝ ﺍﻟﻜﺘﺎﺏ‬
‫ﹰ‬ ‫ﻓﺮﻍ ﻣﻦ ﻋﻤﻠﻪ ﺃﺧﺬ ﻧﻔﺴﻪ ﲝﻔﻈﻪ‪ ،‬ﻓﻠﻢ ﳝﻜﻨﻪ ﺇﻻ‬

‫‪٢١‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻋﻨﻪ‪) .‬ﺇﻧﺒﺎﻩ ‪.(١٨٤/٣‬‬

‫ﺍﳉﻤﺤﻲ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ )‪ :(٨٤٦-٧٥٧/٢٣١-١٣٩‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﳊﻨﻔﻲ‪ ،‬ﻗﺎﺳﻢ‪ :‬ﳐﺘﺼﺮ ﻛﺘﺎﺏ ﺍﻟﺘﺤﻔﺔ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﳐﻄﻮﻁ ﺑﺪﺍﺭ ﺍﻟﻜﺘﺐ‬
‫ﺍﳌﺼﺮﻳﺔ ﺑﺮﻗﻢ ‪ ٢٣٤‬ﺗﻔﺴﲑ‪.‬‬
‫ﺍﳋﺰﺭﺟﻲ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﳌﻨﻌﻢ )‪ :(١٢٦٥/٦٦٣‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﺪﻣﺸﻘﻲ‪ ،‬ﲪﺪﻱ ﻋﺒﻴﺪ ﺑﻦ ﳏﻤﺪ ﺣﺴﻦ )‪ :(١٩٧١-١٨٨٩/١٣٩١-١٣٠٧‬ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺗﻔﺴﲑ ﻏﺮﻳﺒﺔ ‪ -‬ﺩﻣﺸﻖ ‪.١٩٦٣‬‬
‫ﺍﻟﺬﻫﱯ ﺍﳌﺼﺮﻱ‪ ،‬ﻣﺼﻄﻔﻰ ﺑﻦ ﺍﻟﺴﻴﺪ ﺣﻨﻔﻲ )‪ :(١٨٦٣/١٢٨٠‬ﺭﺳﺎﻟﺔ ﰲ ﺗﻔﺴﲑ ﻏﺮﻳﺐ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ‪ -‬ﻃﺒﻌﺖ ﻋﻠﻰ ﺍﳊﺠﺮ ‪ -‬ﺩ‪ .‬ﺕ‪.‬‬
‫ﺣﻴﺎ ‪ :(١٢٧٠/٦٦٨‬ﻗﺎﻝ ﺣﺎﺟﻲ‬
‫ﺍﻟﺮﺍﺯﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ )ﻛﺎﻥ ﹰ‬
‫ﺧﻠﻴﻔﺔ‪ :‬ﺫﻛﺮ ﻓﻴﻪ ﺃﻥ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ﻭﲪﻠﺔ ﺍﻟﻘﺮﺁﻥ ﺳﺄﻟﻮﻩ ﺃﻥ ﳚﻤﻊ ﳍﻢ ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬
‫ﻓﺄﺟﺎﺏ‪ ،‬ﻭﺭﺗﺒﻪ ﺗﺮﺗﻴﺐ ﺍﳉﻮﻫﺮﻱ‪ ،‬ﺿﻢ ﻓﻴﻪ ﻣﺘﻨﺎﹰ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻭﺍﳌﻌﺎﱐ‪ .‬ﻭﻓﺮﻍ ﻣﻦ ﺗﻌﻠﻴﻘﻪ ﰲ‬
‫ﺳﻨﺔ ‪) ."٦٦٨‬ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ‪.(٣٣١/٤‬‬
‫ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ )‪ :(١١٠٨/٥٠٢‬ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ‬
‫ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﺼﺮ ‪ -‬ﺍﳌﻄﺒﻌﺔ ﺍﳌﻴﻤﻨﻴﺔ ‪١٣٢٤‬ﻭ ﺃﻋﻴﺪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪.‬‬
‫ﺍﻟﺰﺍﻫﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ )‪.(١١٥١/٥٤٦‬‬
‫ﺍﻟﺰﺍﻫﺪ‪ ،‬ﺃﺑﻮ ﻋﻤﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻌﺮﻭﻑ ﺑﻐﻼﻡ ﺛﻌﻠﺐ )‪-٨٧٥/٣٤٥/٢٦١‬‬
‫‪ :(٩٥٧‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻳﺎﻗﻮﺗﻪ ﺍﻟﺼﺮﺍﻁ‪.‬‬
‫ﺯﻳﺪ ﺑﻦ ﻋﻠﻲ ﺃﺑﻮ ﺍﳊﺴﻦ )‪.(٧٤٠-٦٩٨/١٢٢-٧٩‬‬
‫ﺍﻟﺰﻳﺪﻱ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ )‪.(١٣٣٠/٧٣٠‬‬
‫ﺍﻟﺴﺠﺴﺘﺎﱐ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ )‪ :(٩٤١/٣٣٠‬ﻧﺰﻫﺔ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻃﺒﻊ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ‪.‬‬
‫ﺍﻟﺴﻤﲔ‪ :‬ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ )‪ :(١٣٥٥/٧٥٦‬ﻋﻤﺪﺓ ﺍﳊﻔﺎﻅ ﰲ ﺗﻔﺴﲑ ﺃﺷﺮﻑ ﺍﻷﻟﻔﺎﻅ ﰲ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻛﺎﻥ ﰲ ﻋﺸﺮﻳﻦ ﳎﻠﺪﺓ ﺭﺁﻫﺎ ﺍﺑﻦ ﺣﺠﺮ ﲞﻄﻪ‪ .‬ﻭﺗﻘﺘﲏ ﺟﺎﻣﻌﺔ ﺍﳌﻠﻚ ﺳﻌﻮﺩ‬

‫‪٢٢‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺑﺎﻟﺮﻳﺎﺽ ﻣﺼﻮﺭﺓ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ ﻣﻨﻪ ﰲ ‪ ٦‬ﳎﻠﺪﺍﺕ )‪.(١‬‬

‫ﺍﻟﺴﲑﻭﺍﻥ‪ ،‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺰ ﺍﻟﺪﻳﻦ‪ :‬ﺍﳌﻌﺠﻢ ﺍﳉﺎﻣﻊ ﻟﻐﺮﻳﺐ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪-‬‬
‫ﺑﲑﻭﺕ ‪ -‬ﺩﺍﺭ ﺍﻟﻌﻠﻢ ﻟﻠﻤﻼﻳﲔ ‪.١٩٨٦ -‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ )‪.(١٥٠٥-١٤٤٥/٩١١-٨٤٩‬‬
‫ﺷﻜﺮﻱ‪ ،‬ﳏﻤﻮﺩ‪ :‬ﻛﻠﻢ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﻄﺒﻌﺔ ﺍﳌﻨﺎﺭ ﲟﺼﺮ ‪ ١٣٢١‬ﻭ ‪.١٣٢٢‬‬
‫ﺍﻟﻄﱪﻱ‪ ،‬ﺃﺑﻮ ﺟﻌﻔﺮ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﳏﻤﻮﺩ ﻓﺆﺍﺩ )‪ :(١٩٦٨-١٨٨٢/١٣٨٨-١٢٩٩‬ﻣﻌﺠﻢ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪-‬‬
‫ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﲟﺼﺮ ‪.١٩٥٠‬‬
‫ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﺍﳊﺎﻓﻆ ﺑﻦ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﲔ )‪١٤٠٤-١٣٢٥/٨٠٦-٧٢٥‬‬
‫ﻫـ(‪ :‬ﺃﻟﻔﻴﺔ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﻏﺮﻳﺐ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻋﻴﺴﻰ ﺍﻟﺒﺎﰊ ﺍﳊﻠﱯ ﲟﺼﺮ ‪.١٩٢٥‬‬
‫ﻋﺮﺟﻮﻥ‪ ،‬ﳏﻤﺪ ﺍﻟﺼﺎﺩﻕ‪ :‬ﻗﺎﻣﻮﺱ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﻄﺒﻌﺔ ﳏﻤﺪ ﻋﻠﻲ ﺻﺒﻴﺢ ﻭﺃﻭﻻﺩﻩ‬
‫ﲟﺼﺮ ‪.١٤٠٠/١٩٨٠‬‬
‫ﺍﻟﻌﺮﻭﺿﻲ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﻜﻔﺮﻃﺎﰊ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ )‪:(١١٥٨/٥٥٣‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ )‪.(٨٠٥/١٨٩‬‬
‫ﺍﻟﻜﻠﱯ‪ ،‬ﺃﺑﻮ ﺍﻟﻨﻀﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ )‪:(٧٦٣/١٤٦‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﻜﻨﺪﻱ‪ ،‬ﺃﺑﻮ ﺳﻌﻴﺪ ﺃﲪﺪ ﺑﻦ ﺧﺎﻟﺪ ﺍﳊﻤﺼﻲ‪ :‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﺼﺮ‪ :‬ﻣﻌﺠﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻃﺒﻊ ‪١٩٥٣‬ﻭ ﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﳏﻴﺴﻦ‪ ،‬ﺩ‪ .‬ﳏﻤﺪ ﳏﻤﺪ‪ :‬ﺍﻧﻈﺮ ﺇﲰﺎﻋﻴﻞ‪.‬‬
‫ﳐﻠﻮﻑ‪ ،‬ﺣﺴﻨﲔ ﳏﻤﺪ‪ :‬ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ – ‪.١٩٥٦/١٣٧٥‬‬

‫)‪ (١‬ﻃﺒﻊ ﺍﻟﻜﺘﺎﺏ ﻃﺒﻌﺘﲔ ﺇﺣﺪﺍﳘﺎ ﺑﺘﺤﻘﻴﻖ ﺩ ‪ .‬ﳏﻤﺪ ﺁﻟﺘﻮﳒﻲ ﻧﺸﺮﻬﺗﺎ ﻋﺎﱂ ﺍﻟﻜﺘﺐ )ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻋﺎﻡ ‪١٤١٤‬ﻫـ ‪،‬‬
‫ﻭﺍﻷﺟﺰﺍﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻋﺎﻡ ‪١٩٩٣‬ﻡ( ‪ ،‬ﻭﺍﻷﺧﺮﻯ ﺑﺘﺤﻘﻴﻖ ﳏﻤﺪ ﺑﺎﺳﻞ ﻋﻴﻮﻥ ﺍﻟﺴﻮﺩ ﻧﺸﺮﺗـﻬﺎ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺑﲑﻭﺕ )ﻋﺎﻡ ‪١٤١٧‬ﻫـ ‪ ، (١٩٩٦ -‬ﻭﻫﻲ ﻛﺬﻟﻚ ﰲ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ‪.‬‬

‫‪٢٣‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳌﺮﺯﻭﻗﻲ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ )‪.(١٠٣٠/٤٢١‬‬

‫ﺍﳌﺼﺮﻱ‪ ،‬ﻡ‪ :‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺮﻭﻑ ﺑﻘﺎﻣﻮﺱ ﺃﻭﺿﺢ ﺍﻟﺘﺒﻴﺎﻥ ﰲ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ‪-‬‬
‫ﻣﻜﺘﺒﺔ ﺍﳍﻼﻝ ‪.١٩٣٤‬‬
‫ﺍﳌﻘﺮﻳﺰﻱ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ )‪.(١٤١-١٣٦٥/٨٤٥-٧٦٦‬‬
‫ﺍﳌﻠﻴﺤﻲ‪ ،‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﲪﺪ )‪ :(١٠٧٠/٤٦٣‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﰊ ﻋﺒﻴﺪ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻣﻮﺳﻰ‪ ،‬ﻋﻠﻲ ﺣﻠﻤﻲ‪ :‬ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ ﺍﳊﺎﺳﺒﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﰲ ﺩﺭﺍﺳﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ‪ -‬ﳎﻠﺔ ﻋﺎﱂ ﺍﻟﻔﻜﺮ ‪ -‬ﺍﺠﻤﻟﻠﺪ ‪ - ١٢‬ﻳﻨﺎﻳﺮ ‪ -‬ﻣﺎﺭﺱ ‪.١٩٨٢‬‬
‫ﺍﻟﻨﻀﺮ ﺑﻦ ﴰﻴﻞ ﺃﺑﻮ ﺍﳊﺴﻦ )‪ :(٨١٩-٧٤٠/٢٠٣-١٢٢‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻧﻔﻄﻮﻳﻪ‪ ،‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺮﻓﺔ )‪ :(٩٣٥-٨٥٨/٣٢٣-٢٤٤‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﻨﻘﺎﺵ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﻷﻧﺼﺎﺭﻱ )‪.(٩٦٢-٨٨٠/٣٥١-٢٦٦‬‬
‫ﻫﺒﺔ‪ ،‬ﳏﻤﻮﺩ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﻣﺼﺮ ‪.١٩١٣ -‬‬
‫ﺍﻟﻮﺭﺍﻕ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻏﺮﻳﺐ ﺍﳌﺼﺎﺣﻒ‪.‬‬
‫ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﳛﲕ ﺑﻦ ﺍﳌﺒﺎﺭﻙ )‪ :(٨١٨-٧٥٥/٢٠٢-١٣٨‬ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫‪٢٤‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬
‫ﺇﺫ ﺃﺑﻖ ﺇﱃ ﺍﻟﻔﻠﻚ ﺍﳌﺸﺤﻮﻥ ‪١٣ ........................................................................‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺳﻮﺍﺀ ﻋﻠﻴﻬﻢ ﺃﺃﻧﺬﺭﻬﺗﻢ ﺃﻡ ﱂ ﺗﻨﺬﺭﻫﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ‪٣ ......................................‬‬
‫ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ ‪١٥ ..........................................................................‬‬
‫ﺍﺷﺪﺩ ﺑﻪ ﺃﺯﺭﻱ‪١٢ ....................................................................................‬‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ‪١٤ ....................................................................................‬‬
‫ﺍﷲ ﻳﺴﺘﻬﺰﺉ ﻬﺑﻢ ﻭﳝﺪﻫﻢ ﰲ ﻃﻐﻴﺎﻬﻧﻢ ﻳﻌﻤﻬﻮﻥ‪٣ ........................................................‬‬
‫ﺑﺄﻛﻮﺍﺏ ﻭﺃﺑﺎﺭﻳﻖ ﻭﻛﺄﺱ ﻣﻦ ﻣﻌﲔ ‪١٣ ................................................................‬‬
‫ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪١٤ ..................................................................................‬‬
‫ﻭﺇﺫ ﳒﻴﻨﺎﻛﻢ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ ﻳﺴﻮﻣﻮﻧﻜﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ ﻳﺬﲝﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ‪٣ ...................‬‬
‫ﻭﺍﺳﺘﻌﻴﻨﻮﺍ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺼﻼﺓ ﻭﺇﻬﻧﺎ ﻟﻜﺒﲑﺓ ﺇﻻ ﻋﻠﻰ ﺍﳋﺎﺷﻌﲔ ‪٣ ...........................................‬‬
‫ﻭﺑﺸﺮ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﺃﻥ ﳍﻢ ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﻬﻧﺎﺭ ‪٣ ..........................‬‬
‫ﻳﻄﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻟﺪﺍﻥ ﳐﻠﺪﻭﻥ ‪١٣ .....................................................................‬‬

‫‪٢٥‬‬
 ‫ﻛﺘﺐ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻔﻬﺮﺱ‬
‫ﺍﻟﺘﺄﻟﻴﻒ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪٢ .......................................................................‬‬
‫ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﻗﺘﻴﺒﺔ ‪٦ .................................................................‬‬
‫ﻛﺘﺎﺏ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﶈﻤﺪ ﺑﻦ ﻋﺰﻳﺰ ﺍﻟﺴﺠﺴﺘﺎﱐ ‪٧ ................................................‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻘﻴﺴﻲ ﺍﳌﺴﻤﻰ ﻣﺸﻜﻞ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪٧ ...................................................‬‬
‫ﻛﺘﺎﺏ ﺍﻟﺮﺍﻏﺐ ﺍﳌﺴﻤﻰ ﺍﳌﻔﺮﺩﺍﺕ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ‪٨ ..............................................‬‬
‫ﻛﺘﺎﺏ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻱ ‪٩ .................................................‬‬
‫ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﺸﺤﻨﺔ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ‪٩ ..............................................................‬‬
‫ﻛﺘﺎﺏ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﺴﻤﲔ ﺍﳊﻠﱯ ‪٩ .....................................................‬‬
‫ﻛﺘﺎﺏ ﺍﳌﺎﺭﺩﻳﲏ ﻬﺑﺠﺔ ﺍﻷﺭﻳﺐ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ‪٩ ..............................‬‬
‫ﻛﺘﺎﺏ ﺃﰊ ﺣﻴﺎﻥ ﺍﳌﺴﻤﻰ ﲢﻔﺔ ﺍﻷﺭﻳﺐ ﲟﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ‪١٠ ...............................‬‬
‫ﳐﺘﺼﺮ ﻛﺘﺎﺏ ﺍﻟﺘﺤﻔﺔ ﰲ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺸﻴﺦ ﻗﺎﺳﻢ ﺍﳊﻨﻔﻲ ‪١٠ ...................................‬‬
‫ﺍﻷﻟﻔﻴﺔ ﻟﺰﻳﻦ ﺍﻟﺪﻳﻦ ﺍﻟﻌﺮﺍﻗﻲ ‪١١ ....................................................................‬‬
‫ﺗﻔﺴﲑ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺭﺳﺎﻟﺔ ﳌﺼﻄﻔﻰ ﺑﻦ ﺣﻨﻔﻲ ﺑﻦ ﺣﺴﻦ ﺍﻟﺬﻫﱯ ﺍﳌﺼﺮﻱ ‪١١ ..............‬‬
‫ﻛﺘﺎﺏ ﺍﺑﻦ ﺍﳍﺎﺋﻢ ﺍﳌﺼﺮﻱ ‪١١ .....................................................................‬‬
‫ﻣﻌﺠﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺤﺎﻣﻲ ﺃﺑﻮ ﺭﺯﻕ ﻋﺒﺪ ﺍﻟﺮﺀﻭﻑ ﺍﳌﺼﺮﻱ ‪١٢ .......................................‬‬
‫ﻣﻌﺠﻢ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﶈﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ‪١٢ ...................................................‬‬
‫ﻣﻌﺠﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺻﺪﺍﺭ ﳎﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﺼﺮ ‪١٣ ...................................‬‬
‫ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﳊﺴﻨﲔ ﳏﻤﺪ ﳐﻠﻮﻑ ‪١٣ .........................................................‬‬
‫ﻣﻌﺠﻢ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻷﻋﻼﻡ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺮﺗﻴﺐ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ‪١٤ ................................‬‬
‫ﻗﺎﻣﻮﺱ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﶈﻤﺪ ﺍﻟﺼﺎﺩﻕ ﻋﺮﺟﻮﻥ ‪١٤ .................................................‬‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻻﺕ ﺍﳊﺎﺳﺒﺔ ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ﰲ ﺩﺭﺍﺳﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻣﻘﺎﻝ ﻟﻌﻠﻲ ﺣﻠﻤﻲ ﻣﻮﺳﻰ ‪١٥ .......‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺩﺭﺍﺳﺔ ﻟﻌﺒﺪ ﺍﺠﻤﻟﻴﺪ ﺷﻮﻗﻲ ﺍﻟﺒﻜﺮﻱ ‪١٦ .........................‬‬
‫ﺻﻔﻮﺓ ﺍﻟﻘﻮﻝ ‪١٧ .................................................................................‬‬
‫ﺍﳌﺮﺍﺟﻊ ‪١٩ .......................................................................................‬‬
‫ﺍﻟﺪﺭﺍﺳـﺎﺕ ﰲ ﻏـﺮﻳﺐ ﺍﻟﻘــﺮﺁﻥ ‪١٩ ........................................................‬‬
‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ‪٢٥ ................................................................................‬‬
‫ﺍﻟﻔﻬﺮﺱ ‪٢٦ ......................................................................................‬‬

‫‪٢٦‬‬